date

[…?] 1815 Jug. True Ch. 87
[…?] 1815

Jug. True

Ch. 87 Unjust Judge

Time same as per last, per Luke sole narrator – mentioned next after the parable, which is mentioned next after the lepers’ cures Ch. 77.

Place, as per last

What the object of those recommending importunity in prayer? Answer. To keep their attention and expectation from flagging – to keep them in the […?] of expectation: to keep their attention constantly fixt on the object, and thus preserve them from discontent despondency and deflection.

What the object of the recommendation given of humility, as contrasted with the self confidence of the Pharisees. Answer: that being kept humble they should be kept tamed[?] and resigned: not disposed to discontent or /and/ murmuring.

As to Pharisees in proportion as a man was assured of salvation and good treatment from God without him, he was independent of, without news of him.

The main object was to inculcate humility in them: to this was conducive the praise of d o in others and the dispraise of the opposite quality.

Ch. 87

P. 98. Parables by which in prayer earnestness, coupled with humility, is recommended /inculcated/. the unjust Judge who to rid himself of importunity renders justice.

Luke xviii 1 to 14. Matt. silent. Mark silent. John silent.
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  • Title: [30[?] Sept. 1815 Jug True Chapters]
    Description: 30[?] Sept. 1815

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    Ch. 79

    Parable of the straight gate. Receiving advice from certain Pharisees that Herod is threatening him – he suspends his projected entry into Jerusalem, but speaks of it as under consideration. Much regret[?] at the backwardness of the people of Jerusalem.

    Luke XIII. 18 to 35 (end) – Math. Mark, and John silent

    Math. XII 13, 14 is from the mount sermon, and though to the same effect as Luke XIII. 24. must not be inserted here.

    Math. XXIII. 37. 38. 39 – though to the same effect as Luke XIII. 34. 35 is on a much later occasion and must not be inserted here.

    Ch. 80

    At Jerusalem a dropsical man cured on the sabbath a a dinner at a Pharisees – Question is it lawful – answer – by the question whether on this day an ox or an ass would not be delivered out of a fit – The questioner then silenced – Luke XIV – 1 to 6

    Math Mark and John silent.

    Ch. 81.

    Civility and liberality recommended. Resoluteness devotedness and steadiness inculcated in his followers – For the purpose of the projected enterprize in Jerusalem – necessity of his having what force he might reckon upon – Parable of the supper and the excuses made by the invited guests. Necessity of a promiscuous and pressing invitation – Syn. 51 – Luke XIV. 7 to 35 (end) – Math,. Mark and John silent.

    Ch. 82

    In answer to Pharisees and Scribes, the reception given to Publicans and sinners justified by the parables of the lost sheep lost money and lost son. Luke XV. 1 to 32. (end) – As to the lost sheep and nothing else – Math. XVIII. 11 to 14 – As to all Mark and John silent.

    Ch. 83

    p. 54 – A Cluster of parables precepts and doctrines – the application eminently obscure[?] – the unjust steward – the rich man in hell and Lazarus in heaven. – The law and the prophets at an end, viz. by having been fulfilled. divorce without consent forbidden – Luke XVI. 1 to I I

    Math. Mark & John silent.

    As to the impossibility of serving God and Mammon Luke XVI 13. from Math. a passage is taken of the mount sermon – viz. XI. 24 –

    Ch. 84

    Another cluster of miscellaneous precepts – but all tending to the same end.

    1. For being unpreventable offence not the less pardonable

    2. Vengeance denounced on all who shall offend any of his followers – Forgiveness enjoined amidst ever so often repeated injuries – The apostles praying him to increase their faith he rebukes them for his deficiency in it – and tells them what great things they would do had they enough of it. _ He inculcates obedience and humility.

    Luke XXII 1 to 10 –

    Math. Mark, and John silent.

    Ch. 85

    In the way to Jerusalem through Samaria and Galilee

    Bentham has noted in the margin at this point ‘N.B. Samaria lies between Jerusalem and Galilee.’

    at a place not particularized ten lepers cured – By one alone a Samaritan gratitude manifested –

    Luke XVII 11 to 19 – Math. Mark. John, silent.

    Ch. 86

    p. 57 – Certain Pharisees ask at what time the Kingdom will come – answer – it will come on a sudden when no one expects it – Meantime he will experience suffering and neglect –

    Luke XVII. 20 to 37 –

    Math. Mark John silent

    Ch. 87

    Parable by which in prayers earnestness, coupled with humility is recommended – The unjust Judge who to rid himself of importunity renders justice –

    Luke XVIII 1 to 14

    Math. Mark. John silent –

    Ch. 88

    In opposition to the Law of Moses in answer to a question put by certain Pharisees divorce without consent forbidden.

    Luke silent

    Mark XIX. 1 to 12. See Math. V. 31, 32. Mark – X 1 to 12. John silent.
  • Title: [18 Sept. 1815 Jug. True Ch]
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    Ch. 89 Infants accepted

    Time and Place per Matt and Mark the same.

    Per Luke next after the parable recommending importunity in prayer and reprobating the self confidence (i.e. assurance of salvation without him) of Pharisees.

    Political purposes conserved by the encouragement thus given to the bringing of infants.

    1. At the expence of a very trifling trouble to himself, it helped to spread the opinion of his power: it tended to encrease the number of his followers. N.B. These infants were not baptized by him. They could not have added any thing to his fame. Indeed by him this notion of baptism seems to have been soon dropt. The case was probably he could still[?] get persons to be baptized by him i.e. them to enlist themselves with /under/ him. After his death, Peter, & Paul &c. were able and found it answer.[?]

    2. In this way he took occasion to inculcate innocence, i.e. general innoxiousness as to all persons, and in particular towards one another with whom they had most dealings.

    Ch. 89

    Infants brought to be touched – the disciples, who forbad their approach, reproved.

    Luke XVIII 15 to 17. Matt. XIX. 13 to 15. Mark X. 13 to 16. John silent.
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    Ch. 70 Lord’s Prayer

    Time not mentioned by Luke XI. 1. 13. By Matthew VI 9 to 15 & VII 9 to 11 it is made part of the Sermon on the Mount: and therefore carried back to that time.

    Place not mentioned. According to Mark it must have been on the mount.

    Not improbably this same instruction to this same effect may have been given at different times.

    Teaching to pray it is stated was among John’s performances

    Note the condemnation passed in Matthew on vain repetitions: and the reason. God knows without you asking. This condemns all the prayers now used by Sectaries. But if these were no[?] long prayers, they would not fill up the […?] now given vainly enough.

    The prayer which he gives, is suggested by their one particular situation. Its object is to keep alive their zeal and attachment to the common cause. Note the silence of Mark & John. No such importance was attached to it then or since. The reason he gives against long prayers applies to this short one: but the opportunity of […?] zeal was not to be lost.

    Ch. 70.

    In answer to the request of a prayer to serve as a model, the Lords Prayer delivered. Forgiveness of offences inculcated. Importunity recommended by a parable – promise that whatever is asked shall be granted.

    Luke XI. 1 to | | Matt. VI. 5 to 15. VII. 7 to 14. Mark silent. John silent.