date

21 Sept. 1815 Jug. True Ch
21 Sept. 1815

Jug. True

Ch. 99 Wedding invitation

Time and Place, apparently the same as last – per Matt. sole narrator.

A miserable tale /discourse[?]/ not well applicable to either purpose, the temporal or the spiritual

{both bad and good} i.e. the mob of all sorts of people who would come in and join him

{not having a wedding garment} What was the meaning, temporal or spiritual of this wedding garment? and where was the consistency when all were pressed in without distinction, in punishing any one for the not having this garment? where was he to have got it

There must have been some misconception, or mistranslation.

The invited guests who mistreated[?] and slew the servants by whom they had been invited must have been Herod he[?] slew John Baptist and such others as had maltreated any of the disciples: ex gr. the 12, or the 70, when they went on their missions

What is this outer darkness where there is weeping and gnashing of teeth

See another Wedding feast story suprà Ch. | |

This ungarmented guest was it Judas? and this designed as a […?] and a threat to him?

Ch. 99

P. 115. Parable of the wedding dinner, for which there is a want of willing guests

Luke silent Matt. XXII 1 to 14. Mark silent. John silent.
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    Time and place per Luke the same as per last, except as being nearer to Jerusalem

    Per Matthew in Jerusalem and not till some time after the public entry – Strange contradiction!

    Mark & John silent

    The object seems to be the quickening the zeal and diligence of those to whom he had assigned divers parts to play on the occasion of this invasion: no other object seems capable of being found for it. But if this were the object it seems most natural that it should have been after the arrival at Jerusalem : since it was there that every thing was to be done.

    Luke XIX {‘Slay them before me’} This was talking very big[?].

    Perhaps at that moment the enterprize looked a little[?] promising.

    Matt. XXV 30 {On to darkness weeping and gnashing.} This has something more of hell in it, and thence of spirituality of it than the other story as in Luke: and which lead manifestly to the idea of the temporal kingdom

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    Per Luke, a Nobleman who becomes a King: per Matt. only a certain man

    Ch. 94

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    For the giving admission to the preferred and favoured few, strait of course is the aperture of the gate that will suffice for giving entrance within any given span of time in comparison of that which in the same span of time will be necessary to give entrance to the numerous and undistinguished multitude. This in the temporal kingdom which at the best was but a narrow theatre and that to be filled in any part of it (by performers) by Manager’s orders. But the spiritual kingdom—how could that with its necessary exactness[?] and restrictions apply to this spiritual kingdom in which there is at all times was room for all, room for as many as will, now and at all times?

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    Determinateness, devotedness and perseverance

    Time same per Luke sole narrator

    Place same. Great dinner at the Pharisees.

    Resoluteness devotedness and perseverance recommending parables are here put in the same Chapter with the civility and liberality d o d o to shew the design of the latter – that it is all for the sake of the cause – the personal cause – that the civility and the liberality are recommended.

    Resurrection of the just now distinctly spoken of – years[?] whether before and how early?

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    N.B. The multitude was now great.

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    Civility and liberality recommended. Resoluteness. Devotedness and steadiness inculcated in his followers – For the purpose of the projected enterprize on Jerusalem necessity of his hearing what force he might reckon upon. Parable of the supper and the excuses made by the specially invited guests. Necessity of a promiscuous and pressing invitation.

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