Pharisees. For speaking of the properties of a good shepherd, and the lawful way of admission; he proved them to be thieves and robbers, because they refused to enter in by him, who is the door of the sheep. And upon the same ground he reproved all those false Christs, who after him, should usurp the title of Messiah; and proved his own office by an argument which no other shepherd would use; Because he laid down his life for his sheep. Some would cat the flesh, others would take the fleece; but none but himself would die for his sheep: but he should die first, and then would he gather his sheep together into one fold; intimating thereby the calling of the Gentiles. To which purpose he was enabled by his Father to lay down his life, and to take it up; and had also endeared them to his Father, that they should be preserved unto eternal life; and no power should be able to take them out of his hand, or the hand of his Father. For because Jesus was united to the Father, the Father's care preserved his Son's flock. But the Jews, to requite him for these divine sermons and excellent discourses, resumed their old argument of taking up stones to cast at him, pretending he had blasphemed. But Jesus proved it to be no blasphemy to call himself the Son of God, because they to whom the word of God came are in Scriptare called Gods. But nothing could satisfy them, whose temporal interest was concerned not to consent to such doctrine, which would save their souls by endangering their worldly advantages.

After this, the Jews sought again to take him; but he escaped out of their hands, and went away beyond Jordan, where John at first baptized; which gave the people occasion to remember that John had done no miracle, but Jesus had performed many; besides, John, whom all men did revere and highly esteem for his office and sanctity, gave testimony to Jesus. Thus by comparing these things, many were inclined to believe in him.

After this, Jesus knowing that the harvest was great, and as yet few labourers; and that there were many ready to receive the gospel when it should be preached to them, directed his disciples to pray the Lord of the harvest to incline men's hearts to undertake this office of going and

VOL. II.

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revealing it to them; for as yet there were very few for so great a work. Beside the twelve apostles, he therefore chose seventy others, to be to him as disciples were wont to be to the prophets, that is, to go on his errands as he should appoint them; which they did by two together, as harbingers proclaiming his approach, whither he meant to come. In the preamble * of their commission he tells them they must expect to meet with dangers and ill treatment; "Yet let not that deter you, or put you upon making provision for your journey. Heal the sick, preach that the kingdom of God is approaching. Whereever ye shall be ill treated, shake off the dust of your shoes against that place as a testimony of their obstinacy and inhospitality, and of their approaching ruin. that despiseth the warnings that you give them, despiseth me that sent you; and he that depiseth me, despiseth God that sent me; the affront offered to you is the same as if offered to me." The seventy having executed their commission, returned, and with great joy addressed themselves to Jesus, telling him, that by the power and virtue of his name the very devils were become subject to them. Jesus told them it was no wonder, for he had beheld Satanţ as lightning fall from heaven; and that it was determined that the prince of devils should be dethroned, and fall from his great power in the world, as lightning when it vanisheth away. Moreover Jesus, to shew the satisfaction he received, enlarged their commission, by an additional power over the enemy in all manner of circumstances, together with an immunity from all danger. Then it was that the blessed Jesus rejoiced in spirit, giving glory to God, that he had made his revelation to babes, and sucklings: which was an act of infinite wisdom, mercy, and condescension to the weakness of man, mixed with all justice towards the contemners of his promises.

About this time, a certain lawyer (one of those who studied and expounded the law of Moses) came forward

*Preamble. See Luke x. 3, &c.

+ Satan. See Luke x. 18.

Rejoiced. See Luke x. 17. Matt. xi. 25.

with much self-consequence and secret contempt of Jesus, proposing a plausible question, but with a design to involve him in a difficulty. He begged to be informed what he must do, for the attainment of eternal life. Had the question been proposed with a humble and teachable disposition, our Lord would doubtless have given a direct and explicit answer; but knowing the proud and captious temper of the Scribe, he replied in a way which might tend to humble or silence him. He therefore referred him to the demands of the law, upon obedience to which the Scribe placed his dependence, assuring him a complete compliance with those claims, of perfect love to God and man, would secure to him the blessing desired. "This

do, and thou shalt live;" as if he had said “ Perform, punctually and perpetually, without interruption or imper. fection, all the injunctions of the holy and spiritual law of God, and eternal life shall be thine; but, remember, that the least deviation or defect will ruin thee for ever."*

The Scribe, willing to stand on his own defence, and to evade conviction, proposed another question-" Who is my neighbour?" It should seem that he, like all others who seek salvation by their own doings, was desirous of narrowing the demands of the law as much as possible, and reducing the number of those to whom the duties of love were owing. Our Lord, wisely took this occasion of confuting the prevalent notion that neighbours were only such persons as lived near each other, or were connected by the ties of blood or religion. He therefore shewed, by a parable, that we ought to extend our kindness to all our fellow-creatures in distress, of whatever nation or profession, even to those who have been separated from us by party quarrels and distinctions.

"A certain traveller," said our Lord," going from Jerusalem to Jericho, was set upon by thieves, who not only rifled him of his clothes and money, but so dangerously

• Ever. In this manner, St. Paul speaks, Gal. iii. 10, " For as many as are of the works of the law," that is, who seek justification by it, "are under the curse;" for it is written, "Cursed is every one that continueth not in all things which are written in the book of the law to do them."

wounded him, that they left him almost expiring on the ground. By chance a Priest came that way, and saw the poor wretch weltering in his blood: but the sight did not affect him, he passed along unconcerned. Next came a Levite, as void of tenderness and humanity as the priest. At last the groans of the poor wretch stirred up the curiosity of a Samaritan to see the cause, which he no sooner discovered, but, moved with compassion, he went to him, raised his head, recalled his fainting spirits, and closed his gaping wounds with healing balsams; then mounting him on his own beast he gently conveyed the man to the first inn, where at his own cost he entertained him whilst he staid with him, and at his departure promised the host to be at whatever further expence should be incurred." Our blessed Saviour applying this parable to the lawyer, asked him, which he thought was neighbour to the poor travel. ler? The lawyer replied, "Undoubtedly he that was kind, and careful of him." Then says he to the lawyer, "Go thou and do likewise." Hereby plainly intimating, that no distance of country or religion destroyed the true notion of neighbourhood, but every person with whom we converse in peace and charity is that neighbour, whom we are to love as ourselves.

The holy Jesus knowing, though not dreading the malice of the Jews, who in many repeated instances had attempted his life, resolved at present to prevent any mischief by withdrawing from all populous places, and leaving Jerusalem, he came to a village called Bethany; where he was cheerfully and generously received by Martha, who making great preparation for his entertainment, to express her joy and affection to his person, desired Jesus to dismiss her sister Mary from his feet, who sat there feasting herself with the sweetness of his doctrine, and altogether inattentive to any provision for his entertainment. But our Lord commended Mary's choice; and though he did not slight Martha's civility, yet he preferred Mary's sanctity of affection to Martha's generosity. "Thou takest a great deal of unnecessary pains," says he to Martha: "but the one only thing which is absolutely necessary, the hear ing my word in order to the keeping of it, is a more accep table thing to me, than the entertaining me with so much

solicitude and diligence, and the advantage of this will continue with Mary to all eternity."

Upon occasion of our blessed Lord's frequent retiring to prayer, his disciples took into consideration how needful it was for them to be directed in a right performance of that duty, and thereupon one of them, at his coming to them, besought him to give them a form or model of prayer for their direction, in like manner as John the Baptist had instructed his disciples. Jesus therefore gave them that excellent pattern of prayer which we call the Lord's prayer. He encouraged them to pray,* by the consideration of the divine goodness and fatherly affection, far more indulgent to his sons than natural fathers are to their dearest offspring, and adds a gracious promise of success to them that pray; "Ask and it shall be given to you." Then he exhorts them to perseverance in prayer,† to be constant and diligent in the performance of the duty, not only in respect of God, to whom it is due, but of themselves, whose petitions by assiduity are most likely to be obtained. After this, being invited to dine with a Pharisee, he freely inveighed against the ridiculous superstition and hypocritical ostentation of the Pharisees; who affecting external purity in their manner of living, neglected to cleanse their souls from internal impurities. Instead of which traditional formalities he advises them to inward holiness and works of charity which are far more pleasing and acceptable to God than all the rites of outward purification. "Ye Pharisees," said he, "give tythe of the meanest product of your gardens, but omit the principal duties to God and man. These are the main things which God requires of you; though the other performances of paying tythes exactly according to the law and custom among you ought not to be neglected." Then pronouncing a woe to the Scribes and Pharisees, he tells them they are like graves overgrown with grass, and they which see their specious outsides, know not that within are dead men's bones and putrefaction, and so are polluted by them. At this a member of the Sanhedrim was so of

Pray. Luke xi. 1.

+ Prayer. Luke xviii. 1.