^^&. y. ^ ■■'■A / II ■ fumdiw A'f /■f/f/irr /f I lion /jt \K///f//f/ if/z/t/if ///IS r///j fivin ////f ii(uif/i(/is.s i/of my i\i//./jii/ f/ii//r/i( (/o/u. Lnkr^:lClmi> -^2 /v THE LIFE OP OUR LORD AND SAVIOUR JESUS CHRIST; CONTAINING A FULL, ACCURATE, AND UNIVERSAL HISTORY FROM HIS TAKING UPON HIMSELF OUR NATURE TO HIS CRUCIFIXION, RESURRECTION AND ASCENSION TOGETHER WITH THE LIVES, TRANSACTIONS, AND SUFFERINGS OF HIS HOLY EVAXGELISTS, APOSTLES, DISCIPLES, AND OTHER PRIMITIVE MARTYRS. TO WHICH IS ADDED THE HISTORY OF THE JEWS. »:f> BY REV. JOHN FLEETWOOD, D. D. KEW-HAVEN: PUBLISHED BV NATHAN WHITING. 1830. iSid*^'^% PREFACE. The first and greatest object that should most materially en- gage the attention of Mankind is, the pursuit of that knowledge which tends to promote their welfare while on this transitory stage of life, and their eternal happiness in that which is to come. No measures whatever can be taken to effect this, but the most earn- est endeavors to make themselves perfectly acquainted with, and strictly to follow the example of Our Blessed Redeemer, the great Captain of our sufferings — the preserver of our souls from death to life everlasting — the grand pattern of sanctity, humility, meekness, and charity — the King of Glory — the guiding star to righteousness — and who, as himself expresses it, is *' the Way, the Truth, and the Life." As, therefore, in Our Blessed Redeemer only, rests the whole of our eternal salvation, let Him only engross our most serious at- tention : and let the examples of his Holy Apostles, who have sealed their faith with their blood, inspire us with resolution to make us emulous to be accounted voluntary servants of Christ, who condescended to suffer an ignominious and painful death, to clear us from our sins, and the punishment due to our manifold offences. In seriously perusing the Life and Transactions of the Great Redeemer of Mankind, we shall there find those balmy sweets, those solid comforts, which, if properly attended to, will promote our felicity here, and secure to us eternal happiness hereafter. If we endeavor to pursue the divine system laid down by Our Bless- ed Saviour, there is no reason to doubt but our obedience will be crowned with that reward which he has been pleased to promise 4 PREFACE. to all those who imitate his glorious example. Our Blessed Lord liimself tells us, that if we are poor in spirit, we shall gain the kingdom of heaven — if we mourn here, we shall be comforted — if we hunger and thirst after righteousness, we shall be filled. It is from these assurances that St. Augustine says, " the happiness of this life consists in the Holy Gospel, without which we cannot come to the knowledge of God." All true knowledge, virtue and perfection, that a Christian can desire, or attain to, are contained in the doctrines and transactions of Our Glorious Redeemer ; who teaches us, that righteousness and holiness consist in the inward purity and integrity of the mind, and not in the outward show of ^vorks — in a conscience void of offence, not in the pompous ap- plause of men — in humility, not in ostentation — in contempt, not in pursuit of worldly honors — and he farther teaches us to love our enemies as well as our friends. Have we read of the nature of true faith ; of trusting in Christ alone ; and how we ought not to glory but in HiM. Here we read, also, of the certainty of salvation, the forgiveness of sins, the resurrection of the body, and of life eternal. We most sincerely hope, that the perusal of this work will produce that effect for which it is so happily adapted, namely, the promotion of the cause of Christianity, and making man- kind wise unto salvation. A serious attention to the divine transactions contained in this history, will fill the mind with awful, though pleasing ideas ; banish every doubt ; confirm the reader in the most sublime truths, and fill his soul with divine ecstacies. We shall only further observe, that in the execution of this pious work, we have endeavored to improve the understanding and warm the heart, to inspire the mind with gratitude for the astonishing love of a dying Saviour, and to excite the soul to embrace his kind invitations of forgiveness, of happiness, and peace. AN INTRODUCTORY OISSERTATIO]^, IN WHICH THE EVIDENCES OF CHRISTIANITY ARE FAIRLY STATED, THE NEW TESTAMENT PROVED TO BE GENUINE, AND THE RELIGION OF JESUS TRULY DIVLNE. It is a well-attested truth, that immorality ever grows with infidelit}^ and to the prevalence of vice must certainly be impu- ted that scorn and derision in which too many in the present day hold the sacred oracles of God, the revealed will of the Great Creator of Heaven and Earth. From hence, therefore, it is reasonable to ask, what cause can produce so strange a deviation from the ways of God f Doubtless from that unhapp}^ disregard, either to the Gospel in general, or to his peculiar and essential truths so visible in the world, and which appear to be continually increasing. It is too evident that multitudes among us, like those of old, who thought and professed themselves the wisest of mankind, or, in other words, the free-thinkers of the age, have been desirous of banishing God and his truths from their knowledge ; and it is therefore the less to be wondered at, if " God has given them up to a reprobate mind ; to the most infamous lusts and enor- mities ; and to a depth of degeneracy, which, while it is in part the natural consequence, is in part also the just, but dreadful punishment of their apostacy from the faith. And we are per- suaded that those who wish well to the cause of Christ, as every true Christian most certainly does, cannot serve it more eflectually, than by endeavoring to establish men in their belief of the Gospel in general, and to build them up in the most holy faith. The latter, we flatter ourselves, we have sufficiently done in the following lives of the blessed Jesus, and his Apos- tles and followers ; and propose in this Dissertation, to prove that the Christian Religion is true, and owes its origin to God himself. 6 AN INTRODUCTORY DISSERTATION. It will be needless to observe, that this is a matter of the high- est importance, as every one will apprehend that this is the foun- dation of all our hopes. It is absolutely necessary in this age of libertinism, that every Christian should be able *' to give a reason for the hope that is in him," and to put to silence the tongues of those men that have *' evil will at Zion." And may the Almighty enable us to plead his cause with success ! May the divine Spirit accompany these arguments, that the faith of our readers being more and more established, it may appear that the tree is watered at the roots, by all the other graces growing and flourishing in an equal proportion ! God has made ample provision for the honor and support of his Gospel, by furnishing it with a variety of proofs, which may, with undiminished, and indeed, with growing conviction, be displayed in the eyes of the whole world : and we should be greatly wanting in gratitude to him, in zeal for a Redeemer's kingdom, and in charitable concern for the conversion of those who reject the Gospel, as well as for the edification of those who embrace it, should we wholl}' overlook those arguments, or neg- lect to acquaint ourselves with them. This is the evidence we propose, and beg our readers would peruse it with becoming attention. In prosecution of this great design, we shall endeavor more particularly to shew, that if we take the matter on a general survey, it will appear highly probable, that such a system of doctrines and precepts, as we find Christianity to be, should indeed have been a " divine Revelation ;" and then, that if we examine into the external evidence of it, we shall find it certain in fact that it was so, and that it had its origin from on high. First, then, we are to shew, that taking the matter merely in theory, it will appear highly probable, that such a system as the Gospel, should be indeed, a divine revelation. To prove this, we shall endeavor to shew. That the state of mankind was such as greatly to need a revelation ; That there seems, from the light of nature, encouragement to hope that God would grant one; That it is reasonable to believe, that if any were made, it should be introduced and transmitted as Christianity was ; and, That its general nature and substance should be such as we find that of the Gospel is. If we satisfac- torily prove these particulars, there will be a strong presumptive evidence that the " Gospel is from God," and a^ fair way will be opened for that more divine proof which is principally in- tended. 1. The case of mankind is natural] v such as to need a divine revelation. AN INTRODUCTORY DISSERTATION. f We would not be understood to speak here of a man in hig original state, though even then, some instruction from above seemed necessary to inform him of many particulars, which it was highly proper for him then to know ; but we speak of him in the degenerate condition in which he now so evidently lies, by whatever means he fell into it. It is very easy to make florid encomiums on the perfection of natural light, and to deceive unwary readers by an ambiguous term, as a late author has done in his deistical wrirtings; a fallacy beneath an ingenious reason- er, and which along ought to have exposed his book to the con- tempt of every serious reader. Truth needs no disguise ; a candid advocate scorns such subterfuges ; let facts speak for themselves, and controversy will soon be decided. We appeal to every intelligent reader, who is acquainted with the records of antiquity, or that has any knowledge of the present state of those countries where Christianity is unknown, whether it is not too obvious a truth, that the whole heathen world has lain, and still lies in a state of wickedness. Have not the greater part of them been perpetually bewildered in their religious notions and prac- tices, very different from each other, and almost equally differ- ing on all sides from the appearances of truth and reason ? Is any thing so wild as not to have been believed ; any thing go in- famous as not to have been practised by them, while they not only pretended to justify it by reason, but to have consecrated it as a part of their religion ? To this very day, what are the dis- coveries of new nations in the American or African world ; but, generally speaking, the opening new scenes of enormity ? Ra- pine, lust, cruelty, human sacrifices, and the most stupid idola- tries, are, and always have been, the morahty and religion of almost all the Pagan nations under heaven ; and if they have discovered a dawn of reason, it has only sufficed to convince them of the want of an abler guide, to direct them in pursuit of real happiness. But perhaps some of our readers have only heard those things by uncertain reports. If this be the case, look around you within the sphere of your own observation, and remark the temper and character of the generality of those who have been educated in a Christian, and even in a Protestant country. Observe their ignorance and forgetfulness of the Divine Being, their impieties, their debaucheries, their fraud, their oppression, their pride, their avarice, their ambition, their unnatural in- sensibility of the wants, 'sorrows, and interest of each other; and when you see how bad they generally are in the midst of so many advantages, judge by that of the probable state of those that want them. When the candid reader has well weigh- ed these particulars, let him judge whether a revelation be an unnecessary thing* 8 kH INTRODUCTORY DIS8BRTATIOI?r- 2. There is, from the light of nature, considerable encourage- ment to hope, that God would favor his creatures with so desira- ble a thing as a revelation appears to be. That a revelation is in itself a possible thnig is evident be- yond all shadow of doubt. Shall not He that " made man's mouth," who has given us this wonderful faculty of discovering our sentiments, and communicating our ideas to each other: shall not He be able to converse with his rational creatures, and, by sensible manifestations, or inward impressions, to convey the knowledge of things which lie beyond the discernment of their natural faculties, and yet may be highly conducive to their ad- vantage ? To own a God, and to deny him such a power would be a notorious contradiction. But it may appear much more du- bious, whether he will please to confer such a favor on sinful creatures. Now it must be acknowledged, that he would not certainly conclude he would never doit; considering, on the one hand, how justly they stood exposed to his final displeasure : and, on the other, what provision he had made by the frame of the hu- man mind, and of nature around us, for giving us such noti- ces of himself, as would leave us inexcusable, if we either failed to know him, or to glorify him as God, as the apostle argues at large. (Rom. i. 20, &:c.) Nevertheless, we should have something of this kind to hope, from considering God as the indulgent father of his creatures ; from observing the tender care he takes of us, and the hberal supply which he grants for the support of the animal life ; especially from the provision he has made for man, considered as a guilty and calamitous creature, by the medicinal and healing virtues he has given to the produc- tions of nature, which man in a perfect state of rectitude and happiness, never would have needed. This is a circumstance which seems strongly to intimate, that he would, some time or other, graciously provide an adequate remedy to heal the minds of the children of men ; and that he would interpose to instruct them in his own nature, in the man- ner in which he is to be served, and in the final treatment which they may expect from him. And certainly such an apprehension seems very congruous to the sentiments of the generality of man- kind, a sufficient proof that men naturally expect some such kind of interposition of the Almighty. 3. It is natural to conclude, that if a revelation were given, it would be introduced, and transmitted in such a manner as the Evangelists shew us Christianity was. It is, for instance, highly probable that it should be taught either by some illustrious person, sent down from a superior world, or at least by a man of eminent wisdom and piety, who should himself have been not only a teacher, but an example AN INTRODUCTORY DISSERTATION. 0 of righteousness. In order to this, it seems probable, that he should be led through a series of calamities and distress ; since, otherwise, he could not have been a pattern of that resignation, which adorns adversity, and is peculiar to it. And it might also have been expected that, in the extremity of his distress, the Almighty, whose messenger he was, should, in some ex- traordinary manner, have interposed either to preserve or to recover him from deatlx. It is, moreover, exceedingly probable, that such a person, and perhaps also those who were at first employed as his mes- sengers to the world, should be endowed with a power of work- ing miracles, both to awaken men's attention, and to prove his divine mission, and the consequent truth of his doctrines, some of which might perhaps be capable of no other proof; or if they were, it is certain that no method of arguing is so short, so plain, and so forcible, and on the whole so well suited to conviction, and probably, to the reformation of mankind, as a course of evident, repeated, and uncontrolled miracles. And such a method of proof is especially adapted to the populace, who are incomparably the greater part of mankind, and for whose benefit we may assure ourselves a revelation would be chiefly designed. It might be added, that it was no way im- probable, though -not in itself certain, that a dispensation should open gradually to the world ; and that the most illustrious mes- senger of God to men should be ushered in by some predictions which should raise a great expectation of his appearance, and have an evident accomplishment in him. As to the propagation of a religion so introduced, it seems no way improbable, that having been thus established in its first age, it should be transmitted to future generations by cred- ible testimony, as other important facts are. It is certain, that affairs of the utmost moment, transacted among men, depend on testimony ; on this, voyages are undertaken, settlements made, and controversies decided ; controversies on which not only the estates but the lives of men depend. Though it must be owned, that such an historical evidence is not equally convincing with miracles which are wrought before our own eyes ; yet it is certain it may rise to such a degree as to exclude all reasonable doubt. We know not why we should expect, that the evidence of a rev- elation should be such as universally to compel the immediate acquiescence of all to whom it is- ofiered. It appears much more probable, that it should be so adjusted as to be a kind of touchstone to the tempers and characters of men, capable, indeed, of giving ample satisfaction to the diligent and candid inquirer, yet attended with -some circumstances, from whence the captious and perverse might take occasion to cavil and object. Such we might reasonablv suppose a revelation would 2 *' 10 AN INTRODUCTORY DISSERTATION. be, and such we maintain Christianity is. The teachers of it undertake to prove that it was thus introduced, thus established, and thus transmitted ; and we trust that this is a strong pre- sumption in its favor, especially as we can add, 4. That the principal doctrines contained in the Gospel" are of such a nature, that we might in general suppose a divine revelation would be — rational, practical, and sublime. It is natural to imagine, that in a revelation of a religion from God, the great principles of natural religion should be clearly asserted, and strongly maintained : such as the existence, the unity, the perfection, and the providence of God ; ijie essen- tial and immutable difference between moral good and evil ; the obligations we are under to the various branches of virtue, whether human, social, or divine ; the value and immortality of the soul ; and the rewards and punishments of a future state. All these particulars every rational person would conclude were contained in it ; and that upon the whole it should appear cal- culated to form men's minds to a proper temper, rather than to amuse them with curious speculations. It might, indeed, be farther supposed, that such a revelation would contain some things which could not have been learned from the highest improvements of natural light: such as, that God would pardon the sins of the most flagrant ofl^ender, on account of the satisfaction made b}^ his dear Son, the Redeemer of the world ; that he would work holy desires in the hearts of his people, by the power of his divine grace, and form them for happiness hereafter by implanting in them a principle of ho- liness. In short, the Christian system is undoubtedly worthy of God, nor is it possible to imagine from whom else it could have pro- ceeded.* Thus have we considered the first branch of the argument, and shewn, we hope satisfactorily, that, taking the Christian system only in theory, it appears highly probable. The truth is, that to embrace the Gospel is so safe, and upon the whole so comfortable a tiling, that a wise man would deliberately ven- ture his all upon it^ though nothing more could be offered for its confirmation. But, blessed be God, we have a great deal more to ofler in this important cause ; and can add, with still greater confidence, that it is not only probable in theory, but, Secondly, That it is in fact certain, that Christianity is, in- deed, a divine revelation-. * From what lias been said, it sufticienlly appears, lliat a revelation was abso- lutely necessary lo instruct mankind in the most important principles of religion ; and consequently all the faUacious arguments of deistical writers, against the necessity of an extraordinary revelation, fall to the ground like u mighty structure when the foundation is destroyed. AN INTRODUCTORY DISSERTATION. U On this it must be confessed the chief stress is to be laid ; and therefore we shall insist more largely on this branch of the argument, and endeavor, by tlie divine assistance, to prove the certainty of this great, this important fact. And in order to this, it will be necessary to shew, I. That the books in the New Testament, now extant, may be depended upon as written by the first preachers and pub- lishers of Christianity. AikI, II. That from hence it will certainly follow that what they assert is true, and that the religion they teach brings with it such evidences of a divine authority, as may justly recommend it to our acceptance. Each of these heads would furnish matter for several vol- umes ; but as we are writing only a Dissertation, it is our business to strike at the most obvious and important particulars, by which they may be briefly illustrated and confirmed. We are to prove, that the books of the New Testament, now extant, were written by the first preachers and publishers of Christianity. We shall nov/ confine ourselves to the books of the New Testament, as that particular part of the sacred oracles has engrossed our present attention, though we propose, in another place, to lay down some solid arguments in defence of the au- thenticit}^ of the Old, which is an invaluable treasure, being the very foundation of the New, and demands our dail}^ pleasing and grateful perusal, and is capable of being defended in a man- ner we are persuaded its most subtle enemies will never be able to answer. After premising these particulars ; we shall go on to the argu- ment, and advance it by the following degrees : We shall prove that Christianity is an ancient religion ; — That there was such a person as Jesus of Nazareth crucified above seventeen hun- dred years ago, at Jerusalem ; — That the first preachers of his religion wrote books, which went by the name of those that now make up the volume of the New Testament ; — And that the English translation of them, now publicly used, is in the main faithful, and may be depended upon. 1. It is certain that Christianity is not a new religion, but one that was maintained by great multitudes soon after the time in which the Gospels tell us Jesus appeared. That there was, considerably more than seventeen hundred years ago, a body of men that went by the name of Christians, is full as evident as that a race of men was then subsisting in the world ; nor do we know that any enemy to the religion of Jesus has ever been vile and confident enough to dispute it. Indeed, there are such numbers, both of Christian and Heathen writers, who attest this fact, that it would be madness to deny 12 AN INTRODUCTORY DISSERTATION. it, and therefore superfluous for us to prove it. But we cannot help observing:, that Tacitus, Suetonius, Pliny, Marcus Antoni- nus, and others, not only attest the existence of such a body of men, but also inform us of the extreme persecutions they under- went in the very infancy of their religion ; a strong evidence that they were firmly persuaded that their rehgion was from on hiffh. 2. That there was such a person as Jesus of Nazareth, who was crucified at Jerusalem, when Pontius Pilate was the Roman governor there. It can never be imagined, that multitudes of people should take their names from Christ, and sacrifice their lives for their adherence to him, even in the same age in which he lived, if they had not been well assured that there was such a person. Nay, Tacitus himself tells us that he was put to death under Pontius Pilate, who was procurator of Judea in the reign of Tiberius. And it is well known that the primitive Christian apologists often appeal to the acts of Pilate, or the memoirs cf his government, which he, according to the custom of all other procurators, transmitted to Rome, as containing an account of these transactions ; and as the appeal was made to those who had the command of the pubhc records, we may assure our- selves such testimonies were then extant. But it is a fact which our enemies never denied. They owned it ; they even gloried in it, and upbraided the Christians with the infamous death of him whom they called their Saviour. Thus it sufficiently ap- pears that there was, at the time,. commonly supposed, such a person as our blessed Savionr Christ, who was a divine teacher, and who gathered many disciples, by whom his rehgion was afterwards published in the world. 3. It is also certain, that the first publishers of this rehgion wrote books, which contained an account of the hfe and doc- trines of Jesus their Master, and which went by the names of those that now make up our New Testament. It was in the nature of things highly probable, that they would declare and publish to the world, in writing, the things they had seen and heard, considering how common books were in the age and countries in which they taught ; and of how great importance an acquaintance with the history and doctrine of Christ was to the purposes which they so strenuously pur- sued : but we have much more than such a presumptive evidence. The most inveterate adversaries to Christianity must grant that we have books of great antiquity, written some fourteen, some fifteen, and some more than sixteen hundred years ago ; in which mention is made of the life of Christ, as written by many, and especially by four of his disciples, who, by way AN INTRODUCTORY DISSERTATION. 13 of eminence, are styled Evangelists. Great pains have indeed been taken to endeavor to prove that some spurious pieces were published under the names of the apostles, containing the history of these things. But all these have been confuted, and the vile assertors stigmatized with that contempt their false asseverations Justly deserved. And we are sure he must be very little acquainted with tiie ancient ecclesiastical writers who does not know that the primitive Christians made a great difference between those writings, which we call the canonical books of the New Testament, and others ; which plainly shews that they did not judge of writings merely by the names of their pretended authors, but inquired with an accuracy becom- ing the importance of these pretences. The result of this inqui- ry was, that the four Gospels, the Acts, the Epistles of St. Paul, one of St. Peter and one of St. John, were received upon such evidence, that Eusebius, a most accurate and early critic in these things, could not learn that they had ever been disputed. And afterwards the remaining books of the New Testament, nameh, Hebrews, — James, — rthe second of Peter, — the second and third of John, — Jude,- — and the Revelations, were admitted as genuine, and added to the rest. On the whole it is suffi- ciently plain, that the primitive Christians were so thoroughly satisfied of the authority of the sacred books, that they speak of them, not only as credible and authentic, but as equal to the oracles of the Old Testament, as divinely inspired, as the Avords of the Spirit, as the law and organ of God, and as the rule of faith, which cannot be contradicted without the greatest guilt; with many other expressions of the same kind, which often occur in their discourses. To which we may add, that in some of their councils the New Testament was placed on a throne, to signify their desire that all their controversies might be determined, and their actions regulated by it. From the whole, therefore it is plain, that the primitive church did receive certain pieces which bore the same titles with the books of our New Testament. Now we think it is evident, that they w^ere as capable of judging whether a book was written by Matthew, John, or Paul, as the ancient Romans could be of determining whether Horace, Tully, or Livy, wrote those which go under their names. And certainly the interest of the former was much more concerned in the writings of the apostles, than that of the latter in the compositions of their poets, orators, or even their historians ; and there is reason to beheve they would take much greater care to inform themselves fully in the merits of the cause, and to avoid being imposed upon by artifice and fiction. Let us now proceed to shew. 14 AN tNTRODUCTORY DISSERTATION. 4. That the books of the New Testament have been pre- served in the main nncorrupted to the present time, in the T)ri,G:inal language in which they were written. This is a matter of the last importance ; and, blessed be God, we have a proportional evidence : an evidence in which the hand of Providence has indeed been remarkably seen ; for it is certain there is no other ancient book in the world, which mav so certainly and so easily be proved to be authentic. And here we will not argue merely from the piety of the primitive Christians, and the heroic actions and resolutions with which they chose to endure the greatest extremities, rather than deliver up their Bibles, though that consideration is evi- dently of the greatest weight ; but shall entreat our readers to consider the utter improbability of altering them. From the first ages they v»'ere received and read in churches, as a part of th.eir public worship, just as Moses and the prophets were in the Jewish synagogues : they were presently spread far and near, as the boundaries of the church were increased ; tJiey were early translated into other languages, of which translations •some remain to this very day. Now, when this vras the case, liow could they be adulterated ? Is it a thing to be supposed and imagined, that thousands and millions of people should hn\e come together from distant countries ; and that with all :the diversities of language and customs, and, it may be added, of . sentiments, too, they should have agreed on corrupting a book, which they all acknowledged to be the rule of their faith and (heir manners, and the great charter by which they hejd their eternalhopes f It uould be madness to believe it, espe- cially when we consider what numbers of heretics appeared in the very infancy of the church, who all pretended to build their •notions on Scripture, and most of them appealed to it as the final judge of controversies. Now it is certain, that these dif- ferent sects of Christians were a perpetual guard upon each other, and rendered it impossible for one party to practise thus grossly on the sacred books, without the discovery and clamor of tiie rest. Nor must we omit to observe, that in every age, from the apostles' time to our own, there have been numberless quota- tions made from the books of the New Testament ; and a mul- titude of commentaries in various languages, and some of very ancient date, have been written upon them ; so that if the books themselves were lost, they might, in a great measure, if not en- tirely, be recovered from the writings of others. And we may venture to say, that if all the quotations ever made from all the ancient writings now in Europe were gathered together, the bulk of them would by no means be comparable to that of the quotations taken from the New Testament alone. So that any AN INTRODUCTORY DISSERTATION. 15 man might with mucli better reason dispute whether the writings ascribed to Homer, Demosthenes, Virgil, or Ca?sar, be in the main such as tliey left them, than he could question it concern- ing those of Matthew, Mark, Luke, John, Peter, James, and Paul. It may be said in the main, because we readily allow, that the hand of a printer, or of a transcriber, might chance, in some places, to insert one letter or word for another ; and the various readings of this, as well as all other ancient books, prove that this has sometimes been the case. But those various readings are generally of such httle importance, that he who can urge tlieni as an objection against the assertion we are now maintain- ing, must have little judgment, or little iiitegrity ; and, indeed, after those excellent things which have been said on the subject by many defenders of Christianity, he must, if he has read their writings, have little modesty too. Since then it appears that the books in the New Testament^ as they now stand in the original, are, without any material al- teration, such as they were when they came from the hands of the sacred authors, nothing remains to complete this part of the argument, but to shew, 5. That the translation of them now in common use may be depended upon, as, in all particulars, agreeable to the original. This is a fact of which the generality of readers are not able to judge immediately, though it is of the last importance ; it is, therefore, with great pleasure we reflect, how ample evidence they may have another way, to make their minds easy on this head. We mean by the concurrent testimony of others, in cir- cumstances in which it cannot be imagined they would unite ta deceive them. There are few who preach the Gospel of the Son of God, but have examined this matter with the greatest care, and are able to judge in so easy a case; and who will all unanimously de- clare, that the common English translation is in the main faith- ful and judicious. We do not, indeed, scruple, on some occa- sions, to animadvert upon it ; but these remarks never affect the fundamentals of religion, and seldom reach any further than the beauty of a figure, or the connexion of an argument. But the argument does not wholly rest on the unanimous suf- frages of the teachers of the Gospel. The different sects of protestants in this kingdom bear witness to this truth. For it is certain, that where a body of men dissent from the public estab- lishment, and yet agree with the church from which they dis- sent, in using the same translation, though they are capable of examining and judging of it, it is as great evidence as can be desired, that such a translation is right in the main. But the dissenters unanimously unite with us in bearing testimony to 16 Afi LNTRODUCTORY DISSERTATION. the oracle of God, as delivered in our own language : and coii- secjuently our translation may be depended upon. Thus have I finished the first part of my argument, and shewn that the Christian religion is certainly true, and that the New Testament is genuine. I shall next proceed to shew, II. That from allowing the New Testament to be genuine, it will undeniably follow, that Christianity is a divine revela- tion. And here a person is at first ready to be lost in the multi- plicity of arguments which surround him. It is very easy to find proofs, but difficult to range and dispose them in such an order as best to illustrate and confirm each other. We shall therefore ofier them in the following natural series. The authors of the books contained in the New Testament were certainly capable of judging concerning the truth of the facts they asserted : their characters, so far as we can judge of them by their writings, render them worthy of regard ; and they were under no temptation to attempt imposing on the world by such relations as they have given us, if they had been false. Nevertheless, it is certain in fact, they did gain credit, and suc- ceeded in a most amazing manner, against all opposition. It is therefore certain, that the facts which they asserted were true ; and if they were true, then it was reasonable for their con- temporaries, and it is reasonable for us, to receive the Gospel as a divine revelation ; especially if we consider what has hap- pened to the world for the confirmation of it, since first prop- agated by them. This is the conclusion to which we must attend; and therefore let us seriously consider each of the steps by which we arrive at it. It is exceedingly evident, that the writers of the New Testa- ment certainly knew the facts they asserted were true. And this they must have known, for this plain reason : be- cause they inform us, they did not trust merely to the report even of persons whom they thought most credible, but were pre- sent themselves when several of the most important facts hap- pened ; and so received them on the testimony of their own senses. On this St. John, in his first epistle, ch. i. ver. 1 — 3, lays a very great and reasonable stress : *' That which we have seen with our eyes ;" and that not only by a sudden glance but " which we have attentively looked upon, and which even our hands have handled, of the word of life :" i. e. of Christ and his Gospel, declare we unto you. Let the common sense of mankind judge here. Did not Matthew and John certainly know whether they had personally, and familiarly, conversed with Jesus of Nazareth or not? Whether he had chosen them for his constant attendants and apostles ? Whether they had seen him heal the sick, dispossess AN INTRODUCTORY Dl5?SERTATION. 17 devils, and raise the dead ? And whether they themselves had received from him such miraculous endowments as they declare he bestowed upon them ? Did they not know whether he fell into the hands of his enemies, and was publicly put to death or not ? Did not John know whether he saw him expiring on the cross or not ? and whether he received from him a dying charge, which he records, ch. xix. ver. 27 ? Did he not know whether he saw him wounded in the side with a spear or not ? and whether he did, or did not see the effusion of blood and water, which was an infallible argument of his being really dead f Concerning which, it being so material a circumstance, he adds, '' He that saw it bare record ; and he knoweth that he saith true ; i. e. that it was a case in which he could not possi- bly be deceived. And with regard to Christ's resurrection, did he not certainly know whether he saw our Lord again and again ; and whether he handled his body, that he might be sure it was not a mere phantom ? What one circumstance of his life could he certainly know if he were mistaken in this ? Did not Luke know whether he was in the ship with Paul when that extraordinary wreck happened, by which they were thrown ashore on tlie island of Malta ? Did he not know whether, while they were lodged together in the governor's house, Paul miraculously healed one of the family, and many other diseased persons in the island, as he positively asserts that he did in Acts xxviii. f Did not Paul certainly know whether Christ appeared to him on the way to Damascus or not ? whether he was blind ; and afterwards, on the prayer of a fellow -disciple, received his sight? or was that a circumstance in which there could be room for mistake ? Did he not know whether he received such extraor- dinary revelations and extraordinary powers, as to be able, by the laying on of his hands, or by the words of his mouth, to work miracles ? To add no more : Did not Peter know whether he saw the glory of Christ'* transfiguration, and heard that voice to which he so expressly refers, when he says, " We have not followed cunningly devised fables, but were eye-witnesses of his majesty, when there came such a voice to him ; and this voice wo^ heard?" 2 Peter, i. 16—18. Now Matthew, Mark, Luke, John, Paul, and Peter, are by far the most considerable writers of the New Testament ; and surely when we reflect on these particulars, we must own that there are few historians, ancient or modern, that could so certain- ly judge of the truth of the facts which they have related. The reason why we have enlarged in stating so clear a case is, that it is the foundation of the whole argument ; and that this branch of it alone, cuts off infidels from that refuge which they could 3 13 AN INTRODUCTORY DISSERTATION. generally choose, that of pleading the apostles were enthusiasts ; and leaves tliem silent, unless they will say that they were im- postors. For you evidently see, that could we suppose these facts to be false, they could by no means pretend an involuntary mistake ; but must, in the most criminal and aggravated sense, as St. Paul himself expresses it, 1 Cor. xv. 15, "Be found false witnesses of God." But how unreasonable it would be to charge them with so notorious a crime will in part appear if we consider, That the character of these writers, so far as we can judge by their works, seems to render them worthy of regard ; and leaves no room to imagine that they intended to deceive us. It would be unnecessary to shew at large, that they appear to have been persons of natural sense, and at the time of their writing, of a composed mind ; for certainly, no man that ever read the New Testament with attention, could imagine they were idiots or madmen. Let the discourses of Christ in the Evangelists, of Peter and Paul in the Acts, as well as many passages in the Epistles, be perused, and we will venture to say, that he who is not even charmed with them, must be a stranger to all the justcst rules of polite criticism. But he who suspects that the writers wanted common sense, must himself be most ev- idently destitute of it; and he who can suspect they might pos- sibly be disiracted, must himself, in this instance at least, be just as mad as he imagines them to have been. It was neces- sary, however, just to touch upon this ; because, unless we are satisfied that a person be himself in what he writes, we cannot pretend to determine his character from his writings. Having premised this, let us, on perusing the New Testament, observe what evident marks it bears of simplicity and integrity, of piety and benevolence ; upon w hich we shall find them plead- ing the cause of its authors, with a nervous, though gentle el- oquence ; and powerfully persuading the mind, that men who were capable of writing so excellently well, must evidently ap- pear to have strictly adhered to the rectitude of truth. The manner in which they relate this narration is most happily adapted to gain our belief. For as they tell it with a great deal of circumstances, which by no means could be pru- dent in legendary writers, because it leaves so much the more room for confutation ; so they also do it in the most easy and natural manner. There is no air of declamation and harangue : nothing that looks like artifice and design ; no apologies, no encomiums, no character, no reflections, no digressions : but the facts are recounted with great simplicity, just as they ap- pear to have happened ; and those facts are left to speak for themselves in their great author. It is plain that the rest of these writers, as v.ell as the apostle Paul, did not affect excel- AN IN'I'RODUCTORy l)TSSERTATIO\. 19 lency of speech, or flights of eloquence, as the phrase signifies ; but determined to know nothing, thougli amongst the most learned and polite, save Jesus Christ, and him crucified. A conduct which is the more to be admired, when we consider how extraordinary a theme theirs was, and with what abun- dant variety of most pathetic declamation, it would easily have furnished any common w ritcr : so that one would really wonder how they could forbear it. But they rightly judged that a vain affectation of ornament, when recording such facts of their own knowledge, might perhaps have brought their sincerity into question ; and so have rendered the cross of Christ of no efiiect. Their integrity likewise evidently appears in the freedom with which they mention those circumstances, which might have exposed their Master and themselves to the greatest con- tempt among prejudiced and inconsiderate men ; such as they knew they must generally expect to meet with. As to their Master, they scruple not to own, that his country was despised, his birth and education mean, and his life indigent ; that he was most disdainfully rejected by the rulers, and accused of sabbath- breaking, blasplicm}', and sedition : that he was reviled by the populace as a debauchee, a lunatic, and a demoniac ; and at last, by the united rage of biith rulers and people, was public- ly executed as the vilest of malefactors, Avitli all imaginable cir- cumstances of ignominy, scorn and abhorrence. Nor do they scruple to own that terror and distress of spirit into which he was thrown by his sufierings, though this was a circumstance at which some of the heathens took the greatest oflence, as utterl}^ unworthy so excellent and divine a person. As to themselves, the apostles readily confess not only the mean- ness of their original employment, and the scandal of their for- mer life, but their prejudices, their follies, and their faults, after Christ had honored them with so holy a calling. They ac- knowledge their lowness of apprehension under so excellent a teacher ; their unbelief, their cow^ardice, their ambition, their rash zeal, and their foolish contentions. So that, on the wliole, the}' seemed every where to forget they were writing of them- selves, and appear not at all solicitous about their own reputa- tion; but only that they might represent the matter just as it was, whether they went through honor or dishonor, through evil report or good report. Nor is this all ; for, It is certain, that in their writings there are the most genuine traces, not only of a plain and honest, but of a most pious and devout, a most benevolent and generous disposition. These ap- pear especially in the epistolary parts of the New Testament, where indeed we should most reasonably expect to find them : and of these it may be confidentl}^ affirmed, that the greater progress any one has made in love to God, in zeal for his glory, in a 20 AN INTRODUCTORY DISSERTATION. compassionate and generous concern for the present and future happiness of mankind ; the more humble, and candid, and tem- perate, and pure he is ; the more ardently he loves truth, and the more steadily he is determined to suffer the greatest extrem- ity in its defence ; in a word, the more his heart is weaned from the present world, and the more it is fired with the pros- pects of a glorious Immortality, the more pleasure he will take in reading those writings ; the more will he relish the spirit which discovers itself in them, and find that as face answers to face in water, so do the traces of divine grace which appear there, answer to those which a good man feels in his own soul. Nay, it may he added that the warm and genuine workings of that excellent and holy temper, which every where discov- ers itself in the New Testament, have for many ages been the most effectual method of animating true believers with a zeal for the honor of the Gospel, and a desire of framing their con- versation as becomes the Gospel of Christ. Where then there are such genuine marks of an excellent character, not only in their discourses, but in their epistolary- writings, and those sometimes addressed to particular and in- timate friends, to whom the mind naturally opens itself with the greatest freedom, surely no candid and equitable judge would lightly believe them to be all counterfeit ; or would imagine, without very substantial proof, that persons who breathe such exalted sentiments of God and religion, should be guilty of any kind of wickedness ; and in proportion to the degree of enor- mity and aggravation attending such a supposed crime, it may justly be expected that the evidence of their having really com- mitted it should be unanswerably strong and convincing. Now it is very certain, on the principles laid down above, that if the testimony of the apostles was false, they must have acted as detestable and villainous a part as one can easily con- ceive. To be found, as the apostle with his usual energy ex- presses it, false witnesses of God in any single instance, and solemnly declare to have done miraculously what we in our own consciences know was never done at all, would be an auda- cious degree of impiety, to which none but the most abandoned of mankind could arrive. Yet if the testimony of the apostles was false, as we have proved they could not be themselves mistak- en in it, this must have been their case ; and that not in one sin- gle instance only, but in a thousand. Their lives must, in ef- fect, be one continued and perpetual scene of perjury ; and all the most solemn actions of it (In which they were speaking to God, or speaking of him as God the Father of Christ, from whom they received their commission and powers) must be a most profane and daring insult on all the acknowledged perfec- tions of his nature. AN IiNTRODUCTORY DISSERTATION, 21 And the inhumanity of such a conduct would on the whole, have heen equal to its impiety. For it would have been de- ceiving men in their most important interests, and persuading; them to venture their own future happiness on the power and fidelity of one whom, on this supposition, they knew to have been an impostor, and justly to have suflered a capital punish- ment for his crimes. It cannot be supposed that God, who re- gards the interest of his children, would long sufler such an im- position to prevail, without preventing it by the interposition of his wisdom and power. It would have been great guilt to have given the hearts and devotions of men so wrong a turn, e^en though they had found magistrates ready to espouse and establish, yea, and to enforce the religion they taught. But on the contrary', to labor to propagate it in the midst of the most vigorous and severe op- position from them, must equally enhance the guilt and folly of the undertaking. For by this means they would have made themselves accessary to the ruin of thousands ; and all the ca- lamities which fell on such proselytes, or even on their remotest descendants, for the sake of Christianity, would be in a great measure chargeable on these first preachers of it. The blood of honest, yea, of pious, worthy, and heroic persons, who might otherwise have been the greatest blessings to the public, would in effect, be crying for vengeance against them. And the dis- tresses of the widows and orphans, which those martyrs might leave behind them, would join to swell the account. So that on the whole, the guilt of those malefactors, who are from time to time the victims of public justice, even for rob- bery, murder, or treason, is small when compared with that which we have now been stating. And corrupt as human nature is, it appears to be utterly improbable, that twelve men should be found, we will not say in one little nation, but even on the whole face of the earth, who could be capable of entering into so black a confederacy, on any terms whatsoever. And now, in this view of the case, let us make a serious pause, and compare with it what we have just been saying of the character of the apostles of Jesus, so far as an indiiierent person could conjecture it from their writings, and then say, whether we can in our hearts believe them to have been these abandoned wretches, at once the reproach and astonishment of mankind ? Would they have sealed a known falsit}^ with their blood, or bartered their lives for the confirmation of vague no- tions or uncertain conjectures ? We cannot surely believe sucli things of any, and much less of them, unless it shall appear thev were in some peculiar circumstances of strong temptation ; and what those circumstances could be, it is diflicult even for imag- ination to conceive. 22 AN INTliODUCTORY DtSSERTATloX. But history is so fur from suggesting any untbought-of fact, to liclp our imagination on this head, that it bears strongly the contrary way. 1 shall now proceed to shew, That tliey were under no temptation to forge a story of this kind, or to publish it to the world, knowing it to be false. Tliey could reasonably expect no gain, no reputation by it. But on the contrary, supposing it an imposture, they must, with tiie most ordinary share of prndence. have foreseen infamy and ruin, as the certain consequences of attempting it. For the iVi-aiid foundation of their doctrines was, that Jesus of Nazareth, Avho was crucified at Jerusalem by the Jewish rulers, was the Son of God, and the Lord of all things. We appeal to men's consciences, whether this looks at all like the contrivances of artful and designing men ? It was evidently charging upon the princes of their country, the most criminal and aggravated murder ; indeed, all things considered, the most enormous act of wickedness which the sun had ever seen. They might therefore depciul upon it, that these rulers would immediately employ all tlieir art and power to confute tlie testim.on}', and to destroy their persons. Ac- cordingly, one of tliem was presently stoned ; another quickly beheaded : and most of the rest scattered abroad into strange cities (as we learn from the Acts of the Apostles) where they were sure to be received with great prejudices, raised against them amongst the Je\vs, by reports from Jerusalem, and highly strengthened by their expectations of a temporal IMessiah : ex- pectations, which, as tlie apostles knew by their own experi- ence, it was exceeding difiicult to root out of men's minds : ex- pectations which would render the doctrine of Christ crucified an insuperable stumbling-block to tlie Jews. Nor could they expect a much better reception among the Gentiles, with v>liom their business was to persuade them to re- nounce the gods of their ancestors, and to depend upon a per- son who had died the death of a malefactor ; to persuade them to forego the pompous idolatries in which they had been educa- ted, and all the sensual indulgences with which their religion (if it may be called a religion) was attended, to worship one invisible God through one Mediator, in a most plain and simple manner ; and to receive a set of precepts, most directly calcula- ted to control and restrain not only the enormities of men's ac- tions, but the irregularities of their hearts. A most diflicult undertaking ! And to engage them to this, they hud no odier arguments to bring, but such as were taken from the views of an eternal state of happiness or misery, of which they asserted their crucified Jesus to be supreme disposer, who should another day dispense his blessings or his vengeance, as the Gospel had been embraced or rejected. Now, could AN INTRODUCTORY DISSERTATION. 23 It be imagined, that men would easily be persuaded, merely on the credit ol' their affirmation, or in compliance with their im- portunity, to believe things which to their prejudiced minds would appear so improbable, and to submit to impositions to their corrupt inclinations so insupportable? And if tliey could not persuade them to it, what could the apostles then expect ? What but to be insulted as fools or madmen by one sort of peo- ple ; and by another to be persecuted with the most savage and outrageous cruelty, as blasphemers of their gods, as seducers of the people, and disturbers of the public peace ? All which we know happened accordingly. Nay, they assure us, that their Lord had often warned them of it ; and they themselves expected it ; and thought it necessary to admonish their fol- lowers to expect it too. And it appears, that far from drawing back upon that account, as they would surely have done, if they had been governed by secular motives, they became so much the more zealous and arduous ; and animated each other to resist, even at the price of their blood. Now, as this is a great evidence of the integrity and piety of their characters, and thus illustrates the former head, so it serves to the purpose now immediately in view, that is, it proves hov/ improbable it is that any person of common sense should engage in an imposture, from which, as many have justly observed, they could on their oun principles have nothing to expect, but ruin in this world, and damnation in the next. When we therefore consider and compare their characters and circumstances, it appears utterly improbable, on various ac- counts, that they would have attempted in this article to impose upon the world. But suppose that in consequence of some un- accountable, as well as some undiscoverable frenzy, they had ventured on the attempt, it is easy to shew. That, humanly speaking, they must quickly have perished in it ; and their cause must have died with them, without ever gaining any credit in the world. Common sense must have suggested to them that the report of a circumstance most extra- ordinary in its nature, if not attested by the most convincing evidence, must have exposed their cause as base, absurd, and contemptible. One may venture to say this in general, on the principles which we have before laid down. But it appears still more evi- dent, when we consider the nature of the fact they asserted, in conjunction with the methods they took to engage men to be- lieve it ; methods, which, had the apostles been imposters, must have had the most direct tendency to ruin both their doctrine and themselves. Let us a little more particularly reflect on the nature of that grand fact, namely, the death, resurrection, and exaltation of 24 AN INTRODUCTORY DISSERTATION. Christ ; which, as ah-eady observed, was the great foundation of the Christian system, as first rejiresented by the apostles. The resurrection of a dead man, and his ascension unto, and abode in the upper world, was so strange a thing, that a thousand ob- jections might immediately be raised against it : and some ex- traordinary proofs might justly be required as a balance to them. Now the rejectors of the Gospel, it might be supposed, would set themselves to invent some hj'pothesis, which should have some appearance of probabihty, to shew how such amazing cir- cumstances should ever gain credit in the world, if they had not some very convincing proofs. But this, with all their endeav- ors, is totally impracticable ; and consequently, the most con- vincing proof that can be given of the great truth of the whole. When the Christian seriously considers the horrid but vain at- tempts these enemies to the Gospel make, to pervert that reli- gion on which the redemption of the human race is founded, how natural is it for him to ask, Is it possible that even the most impious and obstinate atheist can read with attention, the various and astonishing circumstances that attended the divine Redeemer from his birth to his crucifixion, and yet disbelieve ? Does not even the minutest circumstance and transaction fully evince the great truths of his mission ? And shall the atheist continue even to doubt, merely because himself was not an eye- witness to the facts recorded by those who were ? The celebrated Dr. Watts has very justly pictured the char- acter of the atheist in the following stanzas : Fools in their hearts believe and say, That all religion's vain, There is no God that reigns on high. Or minds the affairs of men. From thoughts so dreadful and profane, Corrupt discourse proceeds ; And in their impious hands are found Abominable deeds. Their tongues are us'd to speak deceit, Their slanders never cease : How swift to mischief are their feet, Nor know the paths of peace ! Such seeds of sin (that bitter root) In all their hearts are found ; Nor can they bear diviner fruit. Till grace refine the ground. But let us pursue the argument a little further, and we shall easily discover what must destroy every observation made by the Infidel, and confirm his opponent in the incontrovertible and glorious cause of the Christian religion. AN INTRODUCTORY DISSERTATION. 35 The manner in which the apostles undertook to prove the truth of their testimony to these facts ; and it will evidently ap- pear, that instead of confirminj^ their system, it must have been sufficient utterly to have, overthrown it, had it been itself the most probable imposture that the wit of man cotdd ever have contrived. It is evident that they did not merely assert that they had seen miracles wrought by this Jesus, but that he had endowed themselves with a variety of miraculous powers. And these they undertook to display, not in such idle and useless tricks as slight-of-hand might perform ; but in such solid and important works as appeared worthy of a divine interposition, and entirely superior to human power : restoring sight to the blind, soundness to lepers, activity to the lame, and, in some instances, life to the dead. Nor were these things undertaken in a corner, in a circle of friends or dependants ; nor were they said to have been wrought on such as might be suspected of being confederate in the fraud ; but they were done often in the public streets,* in the sight of enemies, on the persons of such as were utter strangers to the apostles ; but sometimes well known to neighbors and spectators, as having long labored under those calamities, which, to human skill, were utterly incurable. Would impostors have made such pretensions as these— or, if they had, must they not immediately have been exposed and ruined ^ Nor is there any room at all to object, that perhaps the apos- tles might not undertake to do these, things on the spot, but only assert that they had done them elsewhere ; for even then it would have been impossible that they should have gained credit ; and they would have seemed less credible, on account of such a pretence. Whatever appearance there might have been of gravity, integrity, and piety, in the conversation of Peter, for instance, very few, especially such as had known but little of him, would have taken it upon his word, that he saw Jesus raise Lazarus from the dead at Bethany : but fewer yet would have believed his affirmation, had it been ever so solemn, that he himself raised Dorcas at Joppa, unless he had done some extraordinary work before them, correspondent at least, if not equal to that. One may easily think of invincible objections, which otherwise might have been made ; and undoubtedly the more such assertions had been multiplied, every new person, scene, and fact, had been an additional advantage given to the enemy, to have detected and confuted the whole system, which Peter and his brethren had thus endeavored to establish. But to come still closer to the point : If the New Testament be genuine, as we have already proved it, then it is certain that the apostles wrought miracles in the very presence of those to whom their writings were addressed ; nay more, they likc- 4 26 AN INTRODUCTORY DISSERTATION. wise conferred those miraculous gifts in some considerable de- gree on others, even the very persons to whom they wrote ; and they appeal to their consciences with regard to the truth of it. And could there possibly be room for delusion here ? It is exceedingly remarkable to diis purpose, that Paul niakes this appeal to the Corinthians, and to the Galatians, when amongst them there were some persons disaffected to him, who were taking all opportunities to sink his character, and to destroy his influence. And could they have wished for a better oppor- tunity than such an appeal ? An appeal which, had not the fact it supposed been certain, far frOm recovering those that were wavering in their esteem, must have been sufficient utterly to disgust his most cordial and steady friends. The same re- mark may be applied to the advices and reproofs which the apostle there glvesj relating to the use and abuse of their spiritual gifts : which had been notoriously absurd, and even ridiculous, had not the Christians to whom he wrote been really possessed of them. And these gifts, were so plainly supernatu- ral, that, as it had been observed, if it be allowed that mira- cles can prove a divine revelation, and that the First Epistle to the Corinthians be genuine, (of which, by the way, there is Qt least as pregnant evidences as that any part of the New Tes- tament is so) then it follows, by a sure and easy consequence, that Christianity is true. Nevertheless, other -arguments are not to be forgotten in these observations. And therefore, as we have proved, that had the testimony of the apostles been false, it is not to be imagined they could have gained credit at all ; especially when they had put the proof of their cause on such a footing as we are sure they did. We shall nov/ proceed to shew. That it is a certain fact, the apostles did gain early credit, and succeeded in a most wonderful manner ; from whence it will follow, that their testimonies were true. That the aposdes did, indeed, gain credit in the world, is evident from what we before offered, in order to prove the early prevalence of Christianity in it, and this may be farther confirmed from many passages in the New Testament. And iiere we insist not so much on express historical testimonies, though some of them are very remarkable ; especially that of the brethren at Jerusalem, who speak of vast numbers of be- lieving Jews assembled at the feast of Pentecost, mentioned in chap. ii. of the Acts. But I argue from the Epistles written to several churches; which plainly prove, that there were con- gregations of Christians in Rome, Corinth, Ephesus, Colosse, Thessalonica, Philippa, Laodicea, Smyrna, Pergamos. Thya- tira, Sardis, Philadelphia, Crete, Pontus, Galatia, Cappadocia, Asia, Bythinia, and many other places; insomuch that one of the AN INTRODUCTORY DISSERTATION. 27 apostles could say, "That Christ had so wrought by him to make the gentiles obedient not only, in word or profession^ but in deed too ; that from Jerusalem, even round about into Illyr- jum, he had fully preached the Gospel of Christ:" or, as the word imports, " had -accomplished" the purposes of it. And there is a great deal of reason, both from the nature of the thing, and from the testimony of ancient history, to believe that others of the apostles had considerable success elsewhere. So that St. Paul might with reason apply to them and their doc- trine, what is originally spoken of the luminaries of heaven, and the instruction they communicate, " their sound has gone out through all the earth, and their words to the end of the world." So great was the number of those who were made proselytes to Christianity by the preaching of the apostles. And we have all imaginable reason to believe, that there were none of all those proselytes, but what were fully persuaded of the truth of the testimony they bore • for otherwise, no imaginable reason can be given for their entering themselves into such a profession. The apostles had no secular terror to . affright their proselytes ; no secular rewards to bribe them ; no dazzling eloquence to en- chant them ; on the contrary, all these were in a powerful man- ner pleading against the apostles ; yet their testimony was received ; and their new converts were so thoroughly satisfied with the evidence they gave them of their mission, that they encountered great persecutions, and cheerfully ventured estate, liberty, and life itself, en the truth of the facts they asserted ; as plainly appears from the many passages in the Epistles, which none can think the apostles would ever have written, if those first Christians had not been in a persecuted condition. Nor will it signify any thing to object, that most of these converts were persons of a low rank and ordinary education, who therefore might be more easily imposed upon than others. For not to mention Sergius Paulus, Dionysius the Areopagite, or the domestics of Ca?sar's household, (with others of superior station in life) it is sufiicient to call to mind, that the apostles did not put their cause on the issue of labored arguments, in which the populace might quickly have been entangled and lost, but on such plain facts as they might judge of as easily and surely as any others ; indeed, on what they themselves saw, and, in part too, on what they felt. Now this might be sufficient to bring the matter to a satisfac- tory conclusion. Jt has been shewn, that there is no reason to believe, that the apostles, who certainly knew the truth, would have attempted a fraud of this kind — so, if they had attempted it, they could not possibly have succeeded ; nevertheless, they did succeed in a very remarkable manner. Whence it plainly follows, that what they testified was true. 28 AN INTRODUCTORY DISSERTATION. Admitting the facts which they testified concerning Christ to be true, then it was reasonable for their cotemporaries, and is reasonable for us, to receive the Gospel, which they have trans- mitted to us as a divine revelation. The great things they asserted were, that Jesus was the Christ ; and that he was proved to be so, by prophecies accom- plished in him, and by miracles wrought by him, and by others in his name. Let us attend to each of these, and we shall find them no contemptible arguments; but must be forced to ac- knowledge, that these premises being established, the conclu- sion most easily and necessarily follows. And this conclusion, "that Jesus is the Christ," taken in all its extent, is an abstract of the Gospel revelation ; and therefore is sometimes put for the whole of it. The apostles, especially when disputing with the Jews, fre- quently argued from the prophecies of the Old Testament, in which they say many things were expressly foretold, which were most literally and exactly fulfdled in Jesus of Nazareth. Now, greatly to the evidence, confirmation, and advantage of Chris- tianity, so it is, that these prophecies are to this daj^ extant in the original language ; and this in the hands of a people most implacably averse to the Gospel. So that an attentive reader may still, in a great measure, satisfy himself as to the validity of the arguments drawn from them. On searching these ancieiit and important records, we find not only in general, that it appeared the wisdom of God to raise up for his people an illustrious deliverer, who, among other glo- rious titles, is sometimes called the Messiah, or the Anointed One: but we are more particularly told, that this great event should happen before the government ceased in the tribe of Judah, while the second temple was standing ; and a little before its destruction, about four hundred and ninety years after a command was given to rebuild Jerusalem ; which was probably issued out in the seventh j^ear of Artaxerxes Longi- manus, or at least within a few years before or after it. It is predicted that he should be of the seed of Abraham, born of a virgin, of tlie house of David, in the town of Bethlehem ; that he should be anointed with an extraordinary eflusion of the Divine Spirit; in virtue of which he should not only be a per- fect and illustrious example of universal holiness and goodness, but should also perform many extraordinary and beneficial mir- acles. Nevertheless, that for want of external pomp and splen- dor, he should be rejected and insulted by the Jews, and after- wards be cut off and slain by them. It is added, that he should rise from tlic dead before his body should be corrupted in the grave ; and should be received up to heaven, and there seated at the right hand of God : from whence he should, in a won- AN INTRODUCTORY DISSERTATION. 29 derful manner, pour out his spirit on his followers ; in conse- quence of which, though the body of the Jewish people per- ished in their obstinate opposition to him, yet the Gentiles should be brought to the knowledge of the true God, and a kingdom established amongst them, which from small beginnings should spread itself to the end of the earth, and continue to the remotest ages. Besides these most material circumstances, there were sev- eral others relating to him, which were either expressly foretold, or at least hinted at ; all which, with those already mentioned, had so evident an accomplishment in Jesus, that we have no reason to wonder that the}' should receive the word with all readiness who searched the Scriptures daily, whether these things, were so predicted there, as the apostles afHrmed. For we are persuaded that no wise and religious person could ima- gine, that God would permit an impostor to arise, in whom so great a variety of predictions, delivered by so many different persons, and in so many distant ages, should have .an exact ac- complishment. When the apostles were preaching to heathens, it is indeed true, that they might wave the argument from prophecy, be- cause they were not capable judges of it. But when they insist on another, which might as soon captivate their belief, and as justly A'indicate it ; .we mean, "the miracles performed by Christ, and those commissioned and influenced by him ;" many of these were of such a nature as not to admit of any artifice or deceit : especially that most signal one of his resurrection from the dead, which may be called a miracle performed by, as well as upon, Christ ; because he so expressly declares, that he had himself a power to resume his life at pleasure. The apostles well knew that this was a fact of such a nature that those who believed this, would never doubt of the rest. They often therefore single this out, and lay the whole stress of their cause upon it. This they proved to be true by their own testimony miraculously confirmed : and in proving this, they established Christianity on an impregnable rock. For we may safely refer it to any judge, whether it is an imaginable thing that God should raise the dead body of an impostor, especially, when he had solemnly appealed to such a resurrection, as a grand proof of his mission, and had expressly fixed the very day on which it was to happen. From these undeniable observations it is evident, that those who, on the apostles' testimony, believed that the prophecies of the Old Testament were accomplished in Jesus, and that God bore witness to him by miracles, and raised him from the dead, had abundant reason to believe, that the doctrine which Christ taught was divine, and his Gospel a revelation from heaven. 30 AN INTRODUCTORY DISSERTATION. And if they had reason to admit this conclusion, then it is plain that we, who have such satisfactory evidences, on the one hand, that the testimony of tlie apostles was credible, and on the other, that this was the substance of it, have reason also to admit tiiis grand inference from it, and embrace the Gospel as a fiithful saying, and well worthy of acceptation. This is the ti)ing we have attempted to prove ; and here we should finish the argument, were it not for the confirmation it may receive from some additional considerations, which could not properly be introduced under any of the preceding heads. We thei-efbre add, in the last place. That the truth of the Gospel has received farther and very considerable confirmation from what has happened in the world since it was first pub- lished. And here we must desire the reader to consider, on the one hand, what has been done to establish it, and, on the other, the iiiethods which its enemies have been taking to destroy it. 1. Consider, what God has been doing to confirm the Gos- pel, since its first publication. And we will venture to assert, that it will prove a farther evidence of its divine original. We might here argue at large from its surprising propagation in the world ; — from the • miraculous powers with which not only the apostles, but succeeding preachers of the Gospel, and other converts, were endowed ; — from the accomplishment of the pro- phecies recorded in the old Testament ; — and from the preser- vation of the Jews, as a distinct people, notwithstanding the various difliculties and persecutions through which they have passed. It might be particularly urged, in confirmation of the truth of Christianity, the wonderful success with which it has been at- tended, and the surprising propagation of the Gospel in the world. We have endeavored, under a former head, to shew, that the Gospel met with so favorable a reception in the world, as evi- dently proved, that its first publishers were capable of produ- ^cing suflicient evidence of its truth ; evidence absolutely incom- patible with imposture. But we shall now carry this remark farther, and assert, that considering the circumstances of the case, it is amazing, that even truth itself, under so many disad- vantages, should have so illustrious a triumph ; and that its won- derful success so evidently proves such an extraordinary inter- position of the Almighty in its favor, as may justly be called a miraculous attestation of it. There was not only "one of a family, or two of a city, taken .and brought to Zion ; but the Lord so hastened it, in its ap- pointed time, thai a little one becanle a thousand, and a small one a strong natioji," And as the apostles themselves were AN INTRODUCTORY DISSERTATION. 31 honored with very remarkable success, so this divine seed was propagated so fast in the next age, that Phny testifies, " He found the heathen temples in Achaia almost deserted :" and Tertullian afterwards boasts, " That all places, except those temples, were filled with Christians ; so that were they only to withdraw, cities and provinces would be depopulated." Nor did the Gospel only triumph thus within the boundaries of the Roman empire ; for long before Tertullian was born, Justin Martyr, in his dialogue with Trypho the Jew, which seems to have been written not much above an hundred years after Christ's death, declares, " That there was no nation of men, whether Greeks or Barbarians, not excepting those savages that wandered in clans from one region to another, and had no fixed habitation, who had not learned to ofier prayers and thanksgivings to the Father and ^laker of all, in the name of Jesus, who was crucified." Now how is it possible to account for such circumstances as these, but by saying the hand of the Lord was with the first preachers of the Gospel, and therefore such multitudes be- lieved, and turned to the Lord f How was it possible for so small a fountain to have swelled immediately into a mighty riv- er, and even have so extensively spread itself on the face of the earth, if it had not sprung from the sanctuary of God, and been rendered triumphant by his Almiglity arm ? Had this new "religion, so directly contrary to all the preju- dices of education, been fornjcd to sootlie men's vices, to coun- tenance their errors, to defend their superstitions, or to promote their secular interests, we might easily have accounted for its prevalence in the world. Had its preachers been profound phi- losophers, or polite and fashionable orators, many might have been charmed, at least for a while, to follow them : or had the princes and potentates of the earth declared themselves its pat- rons, and armed their legions for its defence and propagation, multitudes might have been terrified into the profession, though not a soul could by such means have been rationally persuaded to the use of it. But without some such advantages as these, we can hardly conceive, how any new religion should so -strange- ly prevail ; even though it had crept into the world in its dark- est ages, and the most barbarous countries ; and though it had been gradually proposed in the most artful manner, with the finest veil industriously drawn over every part which might at first have given disgust to the beholder. But every one knoA^s that the very reverse of all this was the •cause of Christianity. It is abundantly evident, from the ap- parent constitution of the religion of Jesus, that the lusts and errors, the superstitions and interests of carnal men, would im- mediately rise up against it as a most irreconcileable enemy. 32 AN INTRODUCTORY DISSERTATION. It is known that the learning and wit of the Greeks and Ro- mans were early employed to ridicule and obstruct its progress. It is known, that as all the herd of heathen deities were to be discarded, the priests, who subsisted by the superstitious wor- ship paid them, must in interest find themselves obliged to op- pose it. It is known, that the princes of the earth drew the sword against it, and armed torments and death for the de- struction of its followers. And yet it triumphed over all, though published in ages and places celebrated fqr learning and elegance ; and proposed, not in an ornamental and artificial manner, but with the utmost plainness ; the doctrines of the cross being always advanced as its grand foundation, though so notorious a stumbling-block both to the Jews and Gentiles ; and the absolute necessity, not only of embracing Christianity, but also of renouncing all idol worship, being insisted on immediately and in the strongest terms, and which must have made the reli- gion of the Gospel appear to them the most singular that had ever been taught in the world. Had one of the wits or politicians of the present age, seen the apostles, and a few other plain men, who had been educated among the lowest of the people, as most of the first teachers of Christianity were, going out armed with nothing but faith, truth, and goodness, to encounter the power of princes, the bigotry of priests, the learning of philosophers, the rage of the populace, and the prejudices of all; how would we have de- rided the attempt, and said with Sanballat, " What will these feeble Jews do ?" But had he seen the event, surely he must have owned with the Egyptian Magi, in a far less illustrious miracle, that it was the fmger of God ; and might justly have fallen on his face, even among those whom he had insulted, with an humble acknowledgment " that God was with them of a truth." We must not forget to mention the accomplishment of several prophecies, recorded in the New Testament; as a further con- firmation given by God to the Gospel. The most eminent and signal instance under this head, is that of our Lord's prediction concerning the destruction of Jerusa- lem, as recorded by St. Matthew, in his twenty-fourth chapter. The tragical history of it is most circumstantially described by Josephus, the historian, who was an eye witness of it ; and the description which he has given of this sad calamity so ex- actly corresponds with the prophecy, that one would have thought, had we not known the contrary, that it had been writteij by a Christian, on purpose to illustrate it. And one can never enough admire that series of amazing providence, by which the author was preserved from most imminent danger, AN INTRODUCTORY DISSERTATION. 93 that he might leave us that invaluable treasure which his writings contain. We have no need of further evidence than we find in Jose- phus, of the exact accomplishment of what was prophesied concerning the destruction of Jerusalem. But our Lord had also foretold the long-continued desolation of the temple. And we cannot forbear mentioning the awful sanction which was given to that part of the prediction. For it is well known, that a heathen historian has assured us, that when Julian the apostate, in deliberate contempt of that prediction, solemnly and resolutely undertook to rebuild it ; his impious design was frustrated miraculously, again and again ; the workmen being consumed by globes of fire, which broke out from the founda- tions. The prediction of St. Paul concerning the man of sin, and the apostacy of the latter times, is also well worthy of our remark; and though a great part of the book of Revelations be still concealed under a dark veil, yet the division of the Ro- man empire into ten kingdoms, the usurpation, persecution, and idolatry of the Romish church, and the long duration of the papal power with several other extraordinary events, which no human prudence could have foreseen, and which have hap- pened long since the publication of that book, are so clearly foretold there, that we cannot but look on that part of the Scripture as an invaluable treasure : and it is not at all improb- able, that the more visible accomplishment of some of its other prophecies, may be a great means of reviving the Christian cause, which is at present so much on the decline. The preservation of the Jews, as a distinct people, is another particular, under this head, which well deserves our attentive regard. 'Tis plain that they are very numerous, notwithstanding all the slaughter and destruction of this people in former and latter ages. They are dispersed among various and most distant na- tions, and particularly in those parts of the world where Chris- tianity is professed ; and though they are exposed to great hatred and contempt on account of their diflerent faith, and in most places subject to civil incapacities, if not to unchristian severities ; yet they are still most obstinately tenacious of their religion : which is the more wonderful, as their fathers were so prone to aposta- tize from it ; and as most of them seem to be utter strangers en- tirely to piety or humanity, and pour the greatest contempt on the moral precepts of their own law, while they are so attached to the ceremonial institutions of it, troublesome and inconven- ient as they are. Now let us seriously reflect, what an evident hand of Providence is here ; — that by their dispersion, preser- vation, and adherence to their religion, it should come to pass, 5 34 AN INTRODUCTORY DISSERTATION. that Christians should daily see the accomplishment of many remarkable prophecies concerning this people ; and that we should always have amongst us such a crowd of unexceptiona- ble witnesses to the truth of those ancient Hebrew records, on which so much of the evidence of the Gospel depends : records which are many of them so full to the purpose for which we allege them, that, as a celebrated writer very well observes, *' Had it been represented that the whole body of the Jewish nation had been converted to Christianity, men would certainly have thought the assertion had been forged by Christians; and have looked upon them in the same light with the prophecies of the Sybils, as made many years after the events which they pre- tended to foretel." And to add no more here, the preservation of the Jews as a distinct people, evidently leaves room for the accomplishment of those Old and New Testament prophecies, which relate to their national conversion and restoration : whereas that would be impossible in itself, or at least impossible to be known, if they were promiscuously blended with other people. On the whole, it is such a scene in the conduct of Providence, as we are well assured, cannot be paralleled in the history of any oth- er nation upon earth : and affords a most obvious and important argument in favor of the Gospel. Thus has Christianity. been further confirmed since its publi- cation, by what God has done to establish it. It only remams that we consider, 2. What confirmation it receives from the methods which its enemies have taken to destroy it. And these have generally been, either persecution, or false- hood, or cavilling at some particulars in the revelation, without entering into the grand argument on which it is built, and fair- ly debating what is offered in its defence. Now who would not think the better of a cause for being thus attacked ? At first it is known, that the professors, and especially the preachers of the Gospel, were severely persecuted. In every city, bonds and imprisonments awaited them. As soon as ever the apostles began to preach Jesus and his resurrection, the Jew- ish rulers laid hold on them ; and having confined and scourged them, strictly prohibited their speaking any more in his name. A little while after Stephen was murdered ; and afterwards James and some other of the apostles. Now certainly such a conduct evidently betrayed a consciousness that they were not able to answer the apostles, and to support their own cause by the fair methods of reason and argument, to which, so far as the history informs us, they made no pretence, but attempted to bear them down by dint of authority, and to silence them by brutal force. AN INTRODUCTORY DL^SERTATION. 35 It would be needless lo attempt shewing particularly how these unrighteous methods were pursued in succeeding ages and distant countries. The savage cruelties of Nero to these innocent and holy men were such as raised the pity even of their enemies. Yet this was one of the least extensive and destructive of the ten general persecutions, which arose in the Roman empire, besides several others in the neighboring countries, of which ecclesias- tical history informs us. These early enemies of the Gospel added falsehood and slan- der to their inhumanities. They endeavored to murder the reputations of C4u'istians, as well as their persons ; and were not ashamed to represent them as haters of the whole human species, for no imaginable reason but that they would not asso- ciate themselves in their idolatrous worship. Nay, they charged them with human sacrifices, incest, idolatry, and all the crimes for which themselves and their false gods were in- deed justly detestable : but from which the Christians knew how to vindicate themselves, highly to their own honor, and the everlasting reproach of these malignant and pestilent accusers. And they have not failed to do it in many noble apologies, which through the divine Providence are transmitted to us, and are incomparably the most valuable of any ancient uninspired writings. Such were the infamous, the scandalous methods, by which the Gospel was opposed in the earliest ages of the church ; and •it must be added, that the measures more lately taken to sub- vert it, especially among ourselves, seem rather to reflect a glory on it. The unhappy enemies of the Gospel of the Son of God have been told again and again, that we put the proof of it on plain facts. They themselves do not and cannot deny, that it prevailed early in the world, as we have shewn at large. There mast have been some man or body of men who first in- troduced it ; and even themselves notwithstanding all their ob- stinacy and perverseness, generally confess that Christ and his apostles were the persons ; which is a manifest acknowledg- ment of the most forcible argument they can give against their own debased principles. Now which of these schemes will the unbelievers take ? It seems that the deists of the present age fix on neither, as be- ing secretly conscious they cannot support either ; but they content themselves with cavilling at some circumstances attend- ing the revelation, without daring to encounter its grand evi- dence ; that is, they have been laboriously attempting to prove it to be improbable, or absurd, to suppose that to have been, which nevertheless plainly appears to have been facts. One of them most weakly and sophistically attempts to prove, in de- fiance of the common sense of mankind, that the light of na- 38 AN INTRODUCTORY DISSERTATION. tendanls, whose books are still preserved in the original lan- guag^e, and, in the main, are faithfully translated into our own ; so that the books of the New Testament now in use^ may be depended upon as written by the persons whose names they bear; and admitting this, the truth of the Gospel follows by a train of very easy consequences : for the authors certainly knew the truth of the facts they related ; and considering what appears in the character and circumstances, we can never be- lieve they would have attempted to deceive us ; for if they had, they could not have gained credit in the world: but they did gain it in a very remarkable manner ; therefore the facts they attested were true, and the truth of the Gospel evidently follows from the certainty of those facts, and is completely confirmed by what has happened in the world since the publication of it. This is the sum of what we flatter ourselves we have suffi- ciently proved ; and shall now conclude what we have to say on ibis subject, with a few words by way of reflection. 1. Let us gratefully acknowledge the divine goodness, in fa- voring us with so excellent a revelation, and confirming it to us by such ample evidence. We should daily adore the God of nature, for lighting up the sun, that glorious, though imperfect image of his own un- approachable lustre; and appointed it to gild the earth with the various rays, to cheer us with its benign influences, and to guide and direct us in our journeys and our labors. But how incomparably more valuable is that " day-spring from on high, which hath visited us, to give light to them that sit in dark- ness, and in the shadow of death, and to guide our feet in the way of peace ?" Oh ye Christians, whose eyes are so happy to see, and your ears to hear, what reason have you for daily and hourly praise ! When your minds are delighted with con- templating the riches of Gospel grace, when you view with won- der and joy, the harmonious system of your redemption ; when you feel the burden of your guilt removed, the freedom of your address to the throne of Grace encouraged, and see the pros- pect of a fair inheritance to eternal glory opening upon you ; then, in the pleasing transports of your souls, borrow the joy- ful anthem of the psalmist, and say, with the humblest grati- tude and self-resignation, " God is the Lord who sheweth us light ; bind the sacrifice with cords even to the horns of the altar.'' Adore ^'God who first commanded the light to shine out of darkness," that by the discoveries of his word, and the operations of his Spirit, he hath " shined in your hearts to give 30U the knowledge of his glory, as reflected from the face of his Son." Let us all adore him, that this revelation hath reached us, who live in an age and country so distant from tl)at in which it first appeared ; while there are to this AN INTRODUCTORY DISSERTATION. <>9 very day, not only dark corners, but regions of the earth, tliat " are full of the habitations of idolatry and cruelty." Let us peculiarly address ourselves to those whose educa- tion and circumstances of life have given them opportunities of a fuller inquiry into the state of those ancient or modern na- tions, that have been left merely to the light of unassisted rea- son ; even to those who are acquainted with the history of their gods, the rites of their priests, the tales and even the hymns oi their poets ; nay, we will add, the reasoning of the sagest philosophers ; all the precious and all the erroneous things they have said where religion and immortality; are concerned. It may be imagined, that God gave to some of the most celebrated pagan writers that uncommon share of genius and eloquence, that they might, as it were, by their art, embalm the monsters of antiquity ; that so succeeding ages might see in a more aflecting view than we could otherwise have done, how weak the human mind is in its best estate, and the need which the greatest as .well as the meanest of mankind have of being taught by a revelation from above. While we are daily conversing with such monuments as these, and are also surveying the evi- dences of Christianity, in a large and more distinct view than it was possible for us here to suppose them, we are under pe- culiar obligations to be very thankful for the Gospel ourselves, as well as to compassionate the cause of those to whom it has never been offered, or by whom it is slighted. And this leads us to another reflection. 2. What reason have we to pity those who reject this glori- ous Gospel, even when they have opportunities of inquiring into its clearest evidences r* Such undoubtedly we have in our own age and nation : and surely we should sometimes bestow a compassionate thought up- on them, and lift up humble prayers for them, that God, per- adventure, may give them repentance to the acknowledgment of the truth, that they may recover themselves out of the snare of the devil, who are now led captive by him at his pleasure ; we should pity heathens and Mahometans under their darkness and errors ; but how much more deplorable is the case of these, who though they dwell in Emanuel's land, and in the valley of Zion, turn it into the valley of the shadow of death, by clos- ing their eyes against so bright a lustre, and stopping their ears against the voice of the charmer ? They are, indeed, in their own conceit, the only vyise people, but their wisdom will die with them : so that to be sure, they will scorn our pity. But who can forbear it ? Is there a more melancholy thought than this, that the Son of God should have done so much to intro- duce and establish the Gospel, and his Spirit so much to per- petuate and increase its evidence ; and that after all it should be 40 AN INTRODUCTORV DISSERTATION. contemptuously despised, even by creatures who are perishing without it ? This is not only done, though we believe most frequently, by men of profligate and abandoned lives ; but some- times by persons who have the appearance of external morali- ty, decency, and humanity, (for such are to be found among them) as well as men of wit and genius, of politeness and learning, of human prudence and experience in worldly affairs. It may also be added, that it is the case of some who were the children of pious parents, who were trained up in religious ex- ercises, who once discovered serious impressions, and gave very encouraging hopes. Alas, whither are they fallen ! How shall we shelter those that were once our brethren, that are perhaps still our friends, from the awful sentence which the Gos- pel denounces against all that reject it without any exception ^ As to the wretches that add insult and derision to their infideli- ty, we tremble to think of that load of guilt which they are bringing upon themselves ; and how near their approach to the unpardonable sin, if they have not already committed it. For the rest, who behave in a more modest and sober manner, it will no doubt be a very difficult task to convince them ; and so much the rather, as some of them, by too easy a transition, have renounced many of the most important principles of nat- ural religion : nay, it might be added, even the whole of it, together with the Christian revelation. But the influences of divine grace are almighty. Let us recommend them to it, and omit no other proper method, either of recovering such as are already seduced ; or at least of securing those who are not yet infected, but may be, as most of [the youth are, especially^in the most populous places, iii imminent danger of the contagion. To this end let us add, 3. How reasonable it is, that Christians should form a fa- miliar acquaintance with the great evidences of our common faith. It is what we so apparently owe to the honor of God, to the interest of Christ, to the peace of our own souls, and the edification of others, that we hope we need not urge it at large, especially considering what has been said before. In conse- quence of all, let it be your care to make the evidences of Chris- tianity the subject of your serious reflection and frequent con- verse. Especially study your Bibles, where such marks of truth and divinity are to be found, that we hope {ew who have familiarly known them • and" have had a relish for them, were ever brought to make shipwreck of their faith as it is in Jesus. Above all, let it be your care, to act on the rules which are here laid down : and then you will find your faith growing in a happy proportion, and experience the truth of our Saviour's declaration, that if any man resolutely and faithfully do his will, A?? INTRODUCTORY DISSERTATlor^. 41 he shall know of the Christian doctrine, whether it be o{ Gods We verily believe, that it is the purity of its precepts which lies at the bottom of most men's opposition to it ; or a natural pride of heart, which gives them an aversion to it ; or a fond aflectation of seeming wiser than others, in rejecting what most of their neighbors do profess to believe. When these un- happy prejudices and conceptions are, by divine grace, con- quered and rooted out, the evidence of truth will daily appear with increasing lustre : as the light of the sun does to an eye recovering from the film with which it hath been overgrown ; and which before had veiled it with midnight in the midst of noon. 4. How solicitous should we be to embrace and obey that Gospel, which comes attended with such abundant evidences ! We may undoubtedly address ourselves to mo^t of our readers, and say as Paul did to King Agrippa : *' Believcst thou tliG prophets ? I know that thou believcst :" yet let me entreat and charge you not to rest here ; but attentively to examine how far your hearts are affected, and your lives regulated by such a belief. The Christian revelation is a practical thing ; and is heard, believed, and professed in vain, if it be not obeyed. In this Gospel '* the wrath of God is revealed from heaven against all the ungodliness of men :" but it is revoaled with re- doubled fury against that audacious sinner, ** who holds the truth in unrighteousness." In this Gospel the blessed Jesus is exalted, both as a *' Prince and Saviour ;" and it is not with impunity, that the impenitent rebel can reject his yoke, and trample on his blood. What must they expect, who have poui'- ed contempt on such a Sovereign, and on su.oh a Redeemer .'* Let it be earnestly and frequently recollected, that this Gos- pel is the touchstone by which we are one day to be tried ; the balance in which an impartial judge will weigh us : and must, on the whole, prove our everlasting triumph, or our everlasdng torment. The Almighty did not introduce it with such solemn notice, such high expectation, such pompous miracles, such awful sanctions, that men might reject or dishonor it at pleas- ure ; but it will certainly be found, to the greatest and meanest of those that hear it, " a savour of life unto life, or a savour of death unto death." Let it therefore be your immediate care to inquire, which of these it is likely to prove to your souls ; remember it is so far from being a vain thing, that it is really your very life. If it has been hitherto despised, and that blessed Redeemer in whom it so evidently centers, has been neglected, assure yourselves, that all we have said in confirmation of its truth, proves only, that the " hand-writing of God" is set to your condemnation. Allow yourselves, therefore, not a moment's rest, till you have 6 43 AN INTRODUCTORY DISSERTATION. with htiroble submission applied to his throne, wbik there h yet hope that it may be reversed. Ana for you who have hitherto beheved and obeyed the Gos- pel, let it be your care to defend and adorn it ; ** be blameless and harmless, the children of God, without rebuke, in the midst of a crooked and perverse generation, shining among them as lights in the world :" perhaps your example may not only serve to entertain their eyes, but " to guide their feet into the way of peace," and engage them also to join with you in *• glorifying your Father which is in heaven :" above all, be careful to hold fast the form of sound words, and to adorn the doctrine of your blessed Saviour in all things. THE HISTORY OF THE LIFE OF OUR q^SSED LORD AND SAVIOUR JESUS CHRIST- CHAPTER L Presage of the Birth of Christ. — Prediction of the Birth of John the Baptist. — Salutation of the Blessed Virgin by the Angel. — Visitation of the Virgin Mary to Elizabeth. — Birth of the Baptist. No event that ever did, or perhaps will happen, can more re- markably display the wisdom and power of the GREAT JE- HOVAH, than the glorious manner in which he brought life and immortality to light, by the Gospel of his only Son, man- ifested in the flesh. History, as it refers merely to human events, is a pleasing and instructing subject ; but that which relates to pur immortal interest, certainly claims our most serious regard. The mind of man cannot be more delightfully employed, than in the contemplation of the wisdom and goodness of the omnip- otent Creator of the universe, who, by means the least thought of and imagined, confirmed and established that glorious Gos- pel, on which depend all the sinner's hopes of eternal salvation. Notwithstanding the strength and number of its enemies, the church of Christ grew, from the most inconsiderable begin- nings, to an immense fabric or building in the Lord ; nor shall the united efforts of earth and hell be able to prevail against it. As it was planted, so it was reared, by an Almighty Hand, which, like the careful husbandman, pruned and cultivated each tender sprig, till it arrived at full perfection ; or, to use the words of our blessed Lord, " The least of all seeds grew up and waxed a great tree, and .spread out its branches, and filled the earth." Thus prevailed etemial truth ; nor could the inveterate Jews, or superstitious heathens, ' resist its progress ; though Herod and Pontius Pilate, with the Gentiles and people of Israel, 44 LIFE OF CHRIST. " gathered themselves together aj^ainst the Lord, and against his anointed;" for the doctrine of God confounded the wisdom of the one, and overcame the folly of the other. If we survey the stupendous works of the creation, we shall find that few arrived at perfection at once. This observation is amply confirmed by the various productions in the natural, and changes in the moral world. The Supreme Being, who conducts all his operations accordingjpo his infinite wisdom, appears to have retained the same maxim in regulating his kind- est dispensations to the sons of men. ^he ^divine wdll was not revealed at first, in its clearest evidence and fullest splendor. The dawn, in a spiritual as well as in a natural sense, preceded the meridian glory ; the former revelation was but a type or earnest of the latter, and, in comparison with it, intricate and mysterious. The all-gracious God, as it seemed best to his unerring wisdom, was pleased, by degrees, to open and unfold his glori- ous counsels ; and man, by degrees, attained to the knowledge of the great plan of salvation, and the means used by its great Author to promote and establish it. Some time before the incarnation of the blessed Jesus, an Opinion prevailed among the pious part of the Jews, that the great Jehovah would condescend to favor them with a clear revelation of his divine will, by the mission of some eminent person, qualified from above, to instruct them in the same. This opinion was founded on the predictions of the ancient prophets, who had described, with the utmost beauty and clear- ness, the person, character, and glory of the Messiah, appointed by God, in his own good time, to declare his eternal counsels to mankind. Relying on the fulfilment of these prophecies, the devout persons among the Jews imagined the time appointed by God near at hand, and that the promised Messiah would shortly make his appearance, and therefore are said to have " waited night and day for the consolation of Israel." These people, at that time grievously oppressed by the Roman power, and con- sequently anxious of regaining tlieir liberty, as well as revenging themselves on their tyrannical oppressors, waited the accom- plishment of the prophecies with tiie most solicitous desire. But this opinion of the approach of a general deliverer extended much farther than the country of the Jews ; for through their connexions with so many countries, their disputes with the learned men among the heathens, and the translation of the Old Testament into a language now almost general, their religion greatly prevailed in the east ; and, consequently, their opinion that a prince would appear in the kingdom of Judea, who would dispel the mists of ignorance, deliver the Jews from the Roman LIFE OF CHRIST. 45 yoke, and spread his dominion from one end of the world to the otlier. While the eastern world was fraught with these sanguine hopes, the angel Gabriel, who had appeared to Daniel the pro- phet, with a certain information as to the period of the Messiah's coming, as well as his transactions in this lower worldj was sent to Zacharias, a pioiis priest, while he was executing iiis office before God, in the order of his course (which was to burn in- cense when he went into the temple of the Lord,) to foretel that a child should spring from him and his wife Elizabeth, though they were stricken in years, who should be endowed with ex- traordinary gifts from heaven, and honored with being the Ibrerunner of the Saviour of the world. Zacharias, when he saw the angel, though he knew him to be of heavenly extraction, could not judge the subject of his mis- sion, and therefore discovered a mixture of fear and surprise ; but the heavenly ambassador cheered his desponding soul with this kind address : *' Fear not, Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John." That he waited day and night for the consolation of Israel, he well knew, which is all we can un- derstand by his prayer being heard ; for it was unnatural for him to think that he and his wife Elizabeth, who were advanced in years, should have a son ; nay, he intimates his doubt con- cerning it in these words : "Whereby shall 1 know this .'^ fori am an old man, and my wife well stricken in years." Besides, he was a priest of the course of Abiah, whose particular office was to pray in behalf of the people, for public and national blessings ; so that it is very reasonable to think, that on all oc- casions of public worship, he prayed most earnestly for the accomplishment of the prophecies relative to the appearance ©f the long-expected Messiah, who was promised as a general blessing to all the nations of the earth. That this was the great subject of his prayer, appears from the declaration of Gabriel : The prayer thou hast directed with sincerity to an almighty ear, concerning the coming of the Messiah, is heard ; " and behold thy wife Elizabeth shall bear thee a son," who shall prepare the way for the mighty Redeemer of Israel. The old priest, indeed, was as much astonished at the subject of the mission, as he was at the appearance of the messenger ; and esteeming it impossible that his wife, thus ad- vanced in years, should conceive a son. weakly demanded a sign, to confirm his belief in the fulfilment of the promise, though he knew the authority of the angel was derived from the God of Truth. But as it is the lot of humanity to err, Zacharias had, from that time, forgot that nothing was impossible to Omnipo- tence, as well as that it was not the first time the aged were 48 TJFE OF CHRIST. caused to conceive, and bear a child. The least reflection would have reminded him, that Sarah conceived and bore Isaac, when she was far advanced in years ; and that Samuel was born of a woman, who had been for a long time reputed, and even called harren. His curiosity was, indeed, gratified, but in a manner that carried with it, at once, a confirmation of the promise, and a punishment of his unbelief. As he had verbally testified his doubt of the fulfilment of the prediction of the angel, he was punished with the loss of his speech, which was to continue to the very day in which the prediction should be accomplished : '* Behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season." Zacharias soon received an awful testimony of the divinity of the mission of Gabriel, who was no sooner departed, than he was struck dumb ; for when he came to pray, in the course of his office, during the oblation of his incense, he could not utter a word, and was under the necessity of making signs to the people, that an angel had appeared to him in the temple, and that he was deprived of the faculty of speech, as a punishment for his doubting the fulfilment of an event which had been foretold concerning him. Soon after Zacharias departed to his own house, (the days of his ministration being accomplished,) his wife Elizabeth, accord- ing to the prediction of the angel, conceived, and retired into a private place, where she lived five months in the uninterrupted exercises of piety, devotion, and contemplation on the myste- rious providence of the Almighty, and his amazing goodness to the sinful children of men. When Elizabeth was advanced six months in her pregnancy, the same heavenly ambassador was sent to a poor virgin, called Mary, who lived in obscurity in Nazareth, under the care of Joseph, to whom she was espoused. This man and woman were both lineally descended from the house of David, from whose loins it was foretold the great Messiah should spring. This virgin being ordained by the Most High to be the moth- er of the great Saviour of the world, was saluted by the angel in the most respectful terms : " Hail ! thou that art highly fa- vored, the Lord is with thee; blessed art thou among women I" Such an address, from so exalted a being, greatly alarmed the meek and humble virgin, to allay whose fear, and encourage whose heart, the angel related, in most rapturous terms, the subject of his embassy, which was to assure her, that she was chosen by God to the greatest honor which could be conferred on a mortal, and which would perpetuate her memory ; an hon- or no less than that of being mother of the promised and long- LIFE OF CHRIST. 4f expected Messiah, who upon earth shall be called Jesus, be- cause he should save his people from their sins, be the restorer of human nature, and the procuring cause of eternal bhss to sinners, who had forfeited the favor, and incurred the resent- ment, of an offended God : that this divine person was to be considered as the Son of the most high Gqd ; to whom should be given by his Almighty Father the throne of David his earthly father, on which he should preside, and which, being the whole church of Christ, the house of Jacob, the spiritual Israel, or the kingdom of the INIessiah, should continue for ever and ever. The astonished virgin, unmindful, likewise, that Isaiah had long since prophesied, " That a virgin should conceive, and bear a son," thought her virginity an insurmountable barrier to the fulfilment of the prophecy, especially as such an event had never occurred since the creation of the world, and therefore required of the angel an explanation of the manner in which such a circumstance could be effected. This desire by no means implies her not remembering, that with God all things were possible, but only serves to prove the weakness of her apprehension on the one hand, or her diffidence and sense of her own unworthiness on the other. The angel, therefore, perceiving the goodness of her dispo- sition, notwithstanding some little proof of human weakness, and shortness of sight, vouchsafed an immediate" answer to her inquiry, *' The Holy Ghost shall come upon thee, and the power of the Highest shall cover thee ;" or, in other words, this mirac- ulous event shall be brought about by the aid of the Holy Spir- it, and wonderful exertion of the power of the Most High. As thy conception is effected by the immediate interposition of the Holy Ghost, " Therefore that holy thing which shall be born of thee, shall be called the Son of God." To confirm her faith in the glorious message, the heavenly messenger observed to her, that her cousin Elizabeth, notwithstanding her advanced years, and reputed barrenness, was above six months pregnant, assigning this incontestable argument for the miraculous inci- dent, " For with God nothing shall be impossible." This reply not only removed all her doubts and fears, but .filled her with inexpressible joy, so that she even anticipated the ■promised felicity ; for she, with the rest of the daughters of Jacob, had long indulged a hope of being selected by God to be the honored mother of the Saviour of Israel ; and therefore, on her being assured that such happiness was destined her by the Great Disposer of all events, she thus expressed her reliance on the fulfilment of the divine promise, and perfect acquiescence in the pleasure of the Almighty : " Behold the handmaid of the Lord ! be it unto me according to thy word," 48 LIFE OF CHRIST. The angel had no sooner departed, than Mary set out for the mountainous country of Judea, though at a very remote dis- tance from Nazareth, in order to rejoice with her cousin Eliza- beth in the joyful news she liad received from the angel concern- ing her. The rapture and delight which filled the minds of Mary and Elizabeth, on the occasion of this salutation, can alone be expressed from the affecting description recorded by the evangelist Luke, who is peculiar for the beauty of his style, and elegance of his expressions. That evangelist writes, that the salutation of Mary had such an effect upon Elizabeth, that on hearing the miraculous event which had befallen the virgin, the babe leaped within her, and that she, being inspired with the holy delight on the approaching prospect of the nativity of her Saviour, exclaimed with rhap- sody, " And whence is this to me, that the mother of my Lord should come to me .'*" Luke i. 43. Nor did her ecslacy cease with this token of humility and joy on the important event, in the ardor of which she evinced that prophetic influence, which, while it amazed the blessed virgin, could not fail of establishing her belief in what the angel had foretold ; for she repeated the very words expressed by the angel, in his salutation of the holy virgin, ** Blessed art thou among women ;" together with a quo- tation from the Psalms, " and blessed is the fruit of thy womb." For as Mary * conceived the seed long promised and earnestly desired, the seed in whom all the nations of the earth were to be blessed, he could not but be blessed himself, according to the words of the psalmist : '* His name shall continue as long as the sun, and men shall be blessed in him : all nations shall call him blessed." The happy virgin, catching the hojy flame from the aged Elizabeth, broke out into an humble acknowl- edgment of her unworthiness, and the wonderful grace of the Almighty, in appointing her to the exalted honor of bearing in her womb the Redeemer of Israel, in those known words, " My soul doth magnify the Lord," &:c. Thus having, by this visit, confirmed herself in the belief of the prediction of the angel Gabriel, when the period of Eliza- beth's pregnancy approached, she returned to Nazareth, having resided in Judea about three months. Soon after the departure of Mary, Elizabeth brought forth her son, the appointed harbinger of the King of Glory : and on the eighth day after his birth, according to the Judaical custom, he was circumcised, and called, according to the appointment of the angel, John, alluding, in the Hebrew tongue, to the gra- cious display of the wisdom and goodness God was about to manifest to the world, by the spreading of the Gospel of his Son of whom this John was the appointed forerunner. m THE ANNUNCIATION. [Page 47.] " ^iid thea'i'j^-el. aiisu'ered and said unlo her, The Holij Ghost shall come upon thee, and the piiicer of the Hi:>hesf shall overshadow thee; therefore also that hohj thing, vhich shail be born tif thee, shall be called the Son of God." — Liil*c i. 3d. LIFE OF CHRIST. 49 The promise being thus fulfilled, the aged priest was restored to his speech, and immediately broke out into praise and rap- ture at the marvellous works of God, in strains which aston- ished all around him. This surprising event greatly alarmed the people of the adjacent country, wh,o were divided in their opinions concerning a child, whose birth was attended with so many extraordinary circumstances. Indeed, these incidents were worthy of general admiration ; that he w ho was to be the forerunner of the mighty Saviour of Israel, should not make his entrance on life in an obscure and common manner, but with particular tokens of the favor of heaven, in order to attract the observation of his countrymen, and excite their attention to diat ministry which he was called to by God, even the preparation of the people for the reception of the Messiah, who was shortly to appear in the flesh. It is observable, that the Baptist, from his infancy, displayed great qualities, both of mind and body ; for such was his strength of constitution, through the blessing of the God of na- ture, that he lived till near the thirtieth year of his age, when his public ministry began, in the mountains and desert country of Judea, bereft of almost, all the comforts of hfe. But at length, the prophecy of the good old Zacharias, relating to his future elevation, was Hterally fulfilled : *' And thou, child, shalt be called the prophet of the highest; for thou shalt go before the face of the Lord, to prepare his ways, to give knowledge of salvation to his people, by the remission of their sins, through the tender mercies of our God, whereby the day-spring from on high hath visited us ; to give light to them that sit in dark- ness, and into the shadow of death ; to guide our feet in the way of peace." As Joseph had abstained from all matrimonial intercourse widi his wife, he was not a Httle alarmed, when, shortly after her return to Nazareth, she discovered evident signs of preg- nancy ; nay, so far ^'as he wrought on by this circumstance, that he absolutely resolved on a dissolution of the marriage ; but previous to such a rigorous procedure, questioning her con- cerning the same, she, to wipe off so foul an aspersion, minutely related to him the particulars of the vision from the angel, and the extraordinary event that had befallen Zacharias and Eliz- abeth. Notwithstanding this ingenuous declaration, Joseph's suspi- cions continued, and suggested to him, that this might be a device, concerted by the friends of Mary, to exempt her from that disgrace, which must attend a divorce on such pretence • however, he resolved to execute his purpose as privately as pos- sible, and widiout assigning the cause of die same, which, un- der their constitution, would have subjected her to the penalty 60 LIFE OF CHRIST. of death. But, on cooler reflection, he called to mind the sove- reign power of Omnipotence; for which reason, however op- posite her case might be to the nature of things in general, her vindication of herself might be well-grounded. He now thought himself bound b}^ every tie of justice and duty, to pre- serve her" character inviolable ; though as he was a just man, and a most religious observer of the law, the assertions she made, did not appear to him sufficient to justify him in retaining her in his house. While he was thus ruminating on this interesting event, he was overtaken with a pleasing slumber, and received a communication from above, vvhich fully revealed the cause and manner of Mary's pregnancy, dispelled his doubts, and encour- aged hini to lake home his falsely-suspected spouse ; " Joseph, thou son of David, fear not to take unto thee Mary thy wife : for that which is conceived in her, is of the Holy Ghost." The pious Joseph complied with the voice of heaven most cheerfully ; for no sooner did the morning dawn appear, than he arose from his couch, and obeyed the commands of the Most High, by relating to his wife his being assured of her innocence, and immediately restored her to former favor. While he related to her the snanner of this extraordinary rev- elation, by a messenger from the heavenly Canaan, he discov- ered in her a remarkable chastity of heart, entirely conformable to so mysterious an operation, and knew her not till slie had brought forth the great Redeemer of Israel. Thus was fulfilled that which was foretold by the prophets ; and particularly the prediction of Isaiah, which imported that a virgin should bring forth a son — " Behold, a virgin shall con- ceive, and bear a son, and shall call his name Emmanuel," (Isaiah vii. 14, J which being interpreted, is, God with us. CHAPTER II. General decree- for taxation published. — The Birth of Christ. — Declaration of the same to the Shepherds. — Circumcision^ and presentation of Christ in the Temple. — The Wise Men of the East worship the Holy Child. — Flight of Joseph into Egypt. — Mansacre of Infants at Bethlehem. — Death of Her- od.— Return of Joseph out of Egypt. Augustus CiESAR, tVe Roman Emperor, having at this time, issued an edict for a general taxation on all the nations, cities, and towns, subject to the empire, King Herod, in consequence. LIFE OF CHRIST. 61 of that decree, commanded all under his government to mus- ter in the cit}' of his people, or place of his descent, that an estimate might be taken of their persons and eflects. Pursu- ant to this order, Joseph and Mary, as descendants from the line of David, departed from Nazareth where they then resid- ed, and came to Bethlehem, a city of Judea, the place of the nativity of David and his ancestors. So numerous were the people that repaired to this place, on account of the general decree, that every dwelling was occupied ; and Joseph and Mary, though they could not depart thence till after the taxation, were forced to take up their residence in an humble stable, the spot in which it pleased the Divine Wisdom, should be born the Lord of Life and Glory, who, as a perfect example of humility to all his followers, was to make his entrance into, and his exit out of, the lower world, in a very mean and humble maiiner. In this lowly tenement, the blessed virgin brought forth her first-born godlike Son, wrapped him in swaddling clothes, and laid him (having no better place) in a manger. It is remarkable, that all the generations of the intervening spaces, between three of the most remarkable periods, relative to the house of David, and the birth of our blessed Saviour, are exactly the same ; for the Evangelist Matthew informs us, that all the generations, from Abraham to David, are fourteen generations ; and from David unto the Babylonish captivity are fourteen generations ; and from the Babylonish captivity unto the birth of Christ, are also fourteen generations. The same Evangelist also traces his genealogy from Abraham, and proves his direct lineal descent from that father of the faithful, through the line of David, from race to race, to that of the humble virgin and the aged Joseph. But to return to the immediate subject of our histor}^ The manner and place of our Lord's birth certainly demand our highest admiration and wonder, as a striking display of wisdom, both in the direction and accomplishment of the will of his heavenly Father. Considered in his Divine nature, heaven is the habitation of his seat, and the earth is his foot- stool ; considered in his human nature, he is humbled beneath all, being confined within the narrow limits of a manger ! Though, as the Son of God, he is " the brightness of his Fa- ther's glory, the express image of his person," and his "throne is for ever and ever !" as the son of man, O wondrous conde- scension! he is wrapped in the meanest swaddling clothes ; and as man, he takes up his habitation with the beasts of the field. In fine, let us adore his grace and love, in divesting himself of those glories, for a time, which he enjoyed at the right hand of his Father, assuming our nature, and that in its humblest state, 52 LIFE OF CHRIST. in order to raise us to that degree of glory and liappiness, which, b}^ our apostacy from God, we had justly forfeited ; exulting with the prophet, " Sing, O heavens, and be joyful, O earth, and break forth into singing, O mountains, for the Lord hath comforted his people." But the humble manner in which the blessed Jesus made his appearance in the world, did not long eclipse the glory of his descent; a heavenly messenger being despatched from above to apprize mankind of their Saviour's incarnation. It pleased the wise Disposer of all things, by this holy angel first to make known to some honest shepherds, who were watching their flocks by night, in the neighboring fields, the birth of the long-prom- ised, long-expected Messiah. The radiance which shone aronnd them terrified the astonished peasants ; but to dissipate their fears, and confirm their joys, the divine messenger interposed, and thus addressed them : " Fear not ; for behold, I bring you good tidings of great jo}^ which shall be to all people. For unto you is born, this day, in the cit}' of David, a Saviour, which is Christ the Lord. And this shall be a sign unto you ; ye shall find the babe wrapped in swaddling clothes, lying in a manger." Lnke, ii. 10, he. The glorious news was no sooner proclaimed, than a number of the celestial choir were heard to resound the praises of the Almighty^ for this transcendant display of his goodness to sin- ful men : ''And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good- will towards men." Transported with the happy tidings of the birth of the Redeem- er of Israel, the angel no sooner departed, than the shepherds hastened to Bethlehem, in quest of the babe, whom, according to the information of the sacred missionary, they found wrapt in swaddHng clothes, and lying in a manger. This event, -so exactly conformable to the angel's prediction, equally deUghted and amazed them ; nor could they conceal the purport of his mission, but published abroad all they had seen and heard. Having viewed with praise and wonder their long-expected Saviour, and offered their grateful praises to God, for the man- ifestation of his goodness to mankind, they departed with hearts filled with love and gratitude, still glorifying the Almighty Parent of universal nature. After the expiration of eight days from the birth of the holy infant, he Was circumcised according to the Mosaic institution; and thus, by a few drops, gave earnest of tlie abundance of blood which he was to shed for the purification of mankind. The blessed Redeemer passed through this ceremony, not that he stood in any necessity of conforming to laws of any kind, being the supreme lawgiver, with respect to his exalted nature ; LIFE OF CHRIST. 53 but as, considered in liis luunblo state, " he was born of a wo- man, made under the law," and came, according to his own declaration, " to fulfill all righteousness," it was requisite he should conform to that custom which characterized the Jewish nation, and was one of the principal injunctions of the Mosaic law, under which he was born ; in order to fulfil all that is spoken of him in the scriptures. Besides, as all the promises made to Abraham were to be ful- filled in the JVlessiah, it was necessary he should receive the seal of circumcision, in order to prove liis descent from the patriarch, concerning whom it was foretold, "In thy seed shall all the fam- ilies of the earth be blessed." As a further reason for our Lord's compliance with this Jewish institution, we may urge the propri- ety of his finishing the former dispensation, by an exact adlier- ence to its rules, as he was about to establish another, and much better, which could not be effected more fully, than by con- forming to that sacrament, which wns of divine injunction, and indispensably requisite to admission into the former. As the same institution also required that every first-born son, without any regard to circumstancje or fiunil}', should be presen- ted to the Lord, in the temple, by delivering him into the hands of the priest, and paying five shekels, together with an offering, which, from the poorer sort, consisted of a pair of tur- tle-doves, or two young pigeons ; a ceremony in commemora- tion of the divine mercy in sparing the first-born in Israel, when those of Egypt, both men and beasts were destroyed ; his par- ents having tarried at Bethlehem till the days of Mary's purifi- cation were fully accomplished, brought the child Jesus to Jeru- salem, and there presented him in the temple to the Lord, in the manner just described, with the ofl'ering allowed to the poorer sort of people ; a repeated instance of the exact obedience of the immaculate Jesus to the ceremonial law, as well as the poverty of his parents, though descended from a royal house. During the presentation of the holy infant, there entered tlie temple a pious and venerable old man, napied Simeon, who, with all the devout, had "waited day and night for the conso- lation of Israel," and to whom it had been revealed by the spirit of truth, that he should not depart this mortal life, till he had seen the Lord of life and salvation. Accordingly it was signified to him by the Holy Ghost, at whose instance he came at the precise time into the temple, that the child there presented was the long expected Messiah, even the Redeemer of Israel. In an ecstacy of joy he embraced the heavenly infant in his arms, and broke out into this rhapsody : " Lord, now lettest thou thy ser^ ant depart in peace, according to thy word. For mine eyes have seen thy salvation : which 54 LIFE OF CHRIST. tlioii bast prepared before tbe face of all people: a ligbt to ligbten tbe Gentiles, and tbe glory of tby people Israel." Luke 11.29, &ic. The exultation of Simeon astonisbed tbe parents of our Lord ; not as unworthy tbe divine subject of it, to wbom are due strains superior to men or angels, but as evincing tbe old man's cer- tain knowledge tbat tbe cbild was tbe promised Messiab, tbougb be was an absolute stranger. But tbeir surprise was soon re- moved by Simeon's saying unto Mary bis mother : " Behold, this child is set for the fall and rising again of many in Israel ;" or, in other words, this is the stumbling-block and rock of of- fence, which it was long foretold by God should be laid in Zion, and which should occasion the fall of many in Israel ; for through tbe bumble manner of his birth, and bis abject state upon earth, he became despised and rejected of men ; 3^et he is set for the rising again of many, who shall rely on bis merits, and submit to his government. Commentators are divided in their opinions concernino^ this old Simeon. Some think he was of the order of priests, and that he uttered the words cited above, while be was presenting tbe child to the Lord, in the office of bis function. But as tlie Evangelist, who recites in a particular manner, the presentation of our blessed Lord, is silent on that bead, it appears little more than conjecture. Others affirm, be was Simon the Just, a disciple of the fa- mous Hillel, the master of Gamaliel, under whom the apostle Paul was educated ; and tbat while he was attempting to ex- plain to tbe people tbat passage in the prophecy of Isaiah, '^^ Behold, a virgin sliall conceive, and bear a son," it was re- vealed to him, tbat be should see, with mortal eyes, tbe promised Messiab : and that on his beholding the child and his mother in the temple, be broke out into tbat well-known rhapsody. — But this could not be, for Simon the Just lived till forty-one years after the death of Christ ; and it has been affirmed by Eusebius, tbat be was not above seventy when he died. Besides, it is re- markable, that the Almighty at that time was pleased to reveal bis will with respect to the Messiab, not to the great, the wise, and the learned, but to the poor and illiterate, such as Joseph a carpenter, Zacharias an ordinar}^ priest, and a company of shepherds ; therefore, as tbe point is not settled, we presume to offer it as our opinion, that this old man, to whom God was pleased to make so extraordinary a revelation concerning the Saviour of the world, was a plain man, rather eminent for the goodness of bis heart, than the knowledge of his head ; and who possessed more piety and devotion, than learning or earth- ly pomp. LIFE OF CHRIST. 55 A certain good prophetess, called . Anna, who had a long time waited for the redemption of Israel, entering the temple at the instant in which Simeon exulted in the birth of the heav- enly infant, and finding that he was the promised Messiah, like- wise joined with him in praising God, and went forth and de- clared the glad tidings of salvation to all the faithful in those parts. Having, in every respect, complied with the ceremonies and rites contained in the law of Moses, Joseph and Mary, with the child Jesus, entered into Galilee, to their own city Nazareth, but did not long abide there; for having adjusted their a/fairs, they returned again to Bethlehem, the place of our Lord's na- tivity. This step seems to have been pursued in consequence of their opinion, that it was necessary in order to his being acknowledg- ed the Messiah sent by God, that he should reside, some time, in the place of his birth. Whatever was their motive for remov- al, it is evident from Scripture, that while they were in Beth- lehem, with their son, certain eastern philosophers, called Magi, or Wise Men, came in consequence of the appearance they had seen, to Jerusalem, and inquired for the King of the Jews ; de- claring they had seen his star in their own quarter, and were come to pay him the adorations due to his dignity. Various conjectures have been formed by the learned concern- ing this star, which is said to have appeared in the east : some think that it was the spirit of God, others an angel, some a com- et, others a luminary appearance, kc. A modern writer thinks it was the glory that surrounded the angels who had appeared to the shepherds at Bethlehem, on the night of the blessed Lord's nativity. But notwithstanding these uncertain conjectures, the star an- swered the end designed, and directed the Magi to the spat where resided the Lord of life and glory. Some men, too wise to admit of the evidences from Revelation, have sceptically in- quired, how these eastern Magi could arrive at any knowledge that the Jews expected the Messiah ; and that, therefore, on the appearance of this new star in the firmament, how they should apprehend it pointed out the birth of the great Redeemer of Is- rael.'' The learned asserters of the Christian cause, in answer to these queries, observe, that an opinion of the approach of the Messiah's kingdom had long prevailed all over the east ; nay, this is declared in profane history, by Suetonius, Tacitus, and others. The reason of this prevailing opinion is very obvious. The Jews conceived mighty expectations of the Messiah, from the many prophecies concerning him recorded in their own lan- guage; and the Arabians, from the prophecies to the same im- 56 LIFE OF CHRIST. port made to Abraham; it being certain that those people re- tained traditional knovvled^re of this promise, from the words of Balaam, who was an Arabian prophet: "There shall come a star out of Jacob, and a sceptre shall arise out of Israel," he. which every impartial reader must acknowledge rather refers to tlie appearance of the Messiah, than any other incident what- ever. The other eastern nations derived their expectations of tlie Messiah from their commercial connexions with the Jews and Arabians, but more especially from the Jews, who being scatter- ed over the whole country of the East, spread their religion wherever they went^ which occasioned several Roman historians to take notice of the prevalence of that opinion. Nay, the expectation of the Messiah being born in Judea, was strongly impressed on the minds of the followers of Zoroaster, who reformed the religion of the Persians, being a servant to the prophet Daniel, and particularly favored with revelations concerning the appearance of the Messiah. From these considerations, it evidently appears that this opinion prevailed throughout the East ; and that the Magi might with great reason, on the appearance of the star, repair to Je- rusalem in quest of the promised Saviour of Israel. But to leave this subject, as not immediately appertaining to our purpose. The whole* city of Jerusalem was alarmed at the unexpected arrival of the Eastern Magi ; an event which much perplexed the tyrant Herod, whose ambitious mind maintained the utmost aversion to the very thought* of a rival or a competi- tor, and consequently could not brook a report that favored the news of the birth of the King of the Jews. Disguising, however, his sentiments, he received the Magi with seeming respect, attended to the design of their errand with affected complacency, and to gratify their curiosity, summoned a general council, and demanded of them. Where Christ should be born ? The council kept him not long in suspense, for well remembering that the prophets had particularly foretold the place of his birth, they replied to the demand of their monarch, "In Bethlehem of Juda ;" and to confirm their answer, cited pro- phetic authority: And thou, Bethlehem, in the land of Juda, art not the least among the princes of Juda ; for out of thee shall come a governor that shall rule my people Israel." — Matt. ii. 6. The tyrant king, in consequence of the reply from the supreme council of the nation, directed the Magi to Bedilehem, as the place according to ancient prophecy, designed for the honor of Christ's nativity, earnestly entreating them at the same time, immediately on their finding out the child, to send him word, that he might repair thither, and pay his adoration to him also. THE ADORATION OF THE WISE MEN. [Page 57.] " And ichen they were come into the house, they smo the young child^ xcith Marij his mother^ and fell down and icorshipped him : and when they had opened their treasures, they pieseided unte him gifts, gold, and frankincense eind myrrh.'^ — Matt. ii. 11. LIFE OF CHRIST. 57 But this was mere pretence, and vile hypocrisy ; for so far was Herod from entertaining any re]ig:ious regard for the infant Jesus, that he vowed in his heart to destroy him as soon as he should be found ; looking on him as designed for a temporal prince, who would expel him, or his descendants, from the throne of Judca, instead of a prince whose kingdom was wholly spiritu- al, and whose throne was not to be established upon earth, but in the heavenly Jerusalem. We cannot have a more convincing evidence of the divinity of our Saviour's mission, than his miraculous preservation from the designs of the ambitious Herod. The tyrant, in this case, acted v/ith the utmost subtilty ; he declined accompanying the wise men in person ; nor did he even send attendants with them, who, mider the guise of honoring them, might have secretly in- formed him of the abode of the Messiah. However, the Magi having obtained the intelligence they sought in Jerusalem, set forward, under the guidance of the same star that conducted them from their own country, but had left them on their arrival in Judea, which was the cause of their directing their course to the capital, in order to seek that infor- mation, which, by the desertion of the star became requisite. — - Thus it appears the design of the Almighty, in directing the eastern Magi to the capital of Judea, was, that the whole nation might be made acquainted with the cause of their journey. Accordingly, they had no sooner proceeded from Jerusalem on their way to Bethlehem, than their kind conductor again ap- peared, went before them to the very city, and fixed on the hab- itation of the heavenly infant. Guided by this celestial conduc- tor, they entered the house, and prostrating themselves at the sacred feet of- their spiritual king, presented him with gifts of gold, frankincense, and myrrh. Having thus accomplished the design of the expedition, they proposed, according to promise, returning -to Jerusalem ; but being diverted from that intention by a dream, in which they v/ere warned by God of Herod's de- sign, they pursued another course, towards their own country, and by those means defeated his malicious purpose. But it is natural and reasonable to suppose, that the end of the divine wisdom, in directing these eastern Magi to the king- dom of Judea to worship the child Jesus, was not merely to gratify the curiosity of the wise men, because the event promo- ted many other very important designs, some of which we shall mention. It proved to succeeding ages, the great expectation the Gen- tiles formed of the appearance of the Messiah, and consequent- ly established the truth of those prophecies, which related te that event, as well as excited in the minds of men the most san- guine hopes, and longing desires. 58 LIFE OF CHRIST. As these Magi doubtless reported, on their return to their own countrymen, the particulars they had heard and seen in the kingdom of Judea, relative to the Messiah, such report must certainly have promoted the belief of the gospel in those parts, when afterwards preached there by the apostles. The expedi- tion of tlie wise men was the cause of the answer of the Sanhe- drim, in which it was unanimously declared to be the opinion of all the Jewish Rabbis then living, that according to ancient prophecies, Bethlehem was the place appointed by the Almighty to give birth to the promised Messiah. It also contributed to another valuable purpose, in that the of- ferings of the wise men procured a subsistence for the holy family in Egypt, whither they were soon after warned to fly, in order to escape the vengeance of the enraged king ; for no sooner had the wise men departed from Bethlehem, than Joseph was warn- ed by a heavenly messenger, of the barbarous purpose of Her- od, and commanded to flee into Egypt with the young child and his mother. Joseph, in obedience to the Almighty's command, rose that very night, and fled into Egypt ; " and was there until the death of Herod, that it might be fulfilled which was spoken of the Lord, by the prophet ; Out of Egypt have 1 called my Son." This prophecy, which is quoted from Hosea, seems originally to refer to the Israelites ; though the Evangelist's reference will be amply justified, by considering that the Egyptian captivity alludes to the subjection of the Israelites to great hardships, and their deliverance from the same, by an Almighty hand. Now, as the departure of the Holy family into Egypt, was in obedience to the divine command, in order to protect the Ho- ly Jesus from the incensed Herod, the application of the proph- et, *' Out of Egypt have I called my Son," appears very justj as well as elegant. The King of Judea long waited, with the most earnest expectation, the return of the wise men, anxious to glut his full resentment on the innocent Jesus ; till, from their long delay, he began to suspect a delusion, and that his de- signs were frustrated by some extraordinary interposition of Providence. At length, irritated by disappointment, he resolved to accom- plish by cruelty, a resolution he could not afl^ect by art, and accordingly issued orders to a large party of soldiers to go throughout Bethlehem, and all the neighboring villages, and mas- sacre all the children they could find therein that were two years old, and under ; thinking that the infant Jesus, whom as a prince, he both envied and dreaded, would fall in the general slaughter. But the heavenly missionary was sheltered from above ; nor was the relentless king permitted to impede the design of an Almighty Creator. LIFE OF CHRIST. 59 However, the cities through which the soldiers carried the destructive sword, exhibited such scenes of horror and distress, as could not fail to thrill every soul not entirely lost to humani- ty : no sound was heard but the piercing cries of parents, the groans of expiring babes, and a general imprecation of ven- geance on the merciless tyrant. But he did not long survive his cruel decree, being swept from his throne by a nauseous dis- ease, to answer for his conduct at the bar of a tremendous Judge. No description can paint the horror of such a scene of relent- less cruelty in a more glaring light, than the verse quoted by the evangelist Matthew, from the prophet Jeremiah : *' Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama there was a voice heard, lamentation, and weeping, and great mourning. Rachel weeping for her chil- dren, and would not be comforted, because they were not." — This prophecy must not be understood literally, but descrip- tively, or as a figure used to display the horror of the scene, as there applied by the Evangelist, in which acceptation it has a peculiar beauty ; representing Rachel, the beloved wife of Ja- cob, buried many years ago, in the fields of Bethlehem, awak- ened by the cries of slaughtered infants, bursting even the chains of death, and lamenting the hapless fate of the murdered in- nocents which surrounded her. The tyrant Herod being thus cut oflf from the face of the earth,' Joseph was warned by a heavenly messenger to return to the land of Israel. The good old man obeyed the Almighty's command, and appears to have had a great desire of residing in Judea, and very probably in Bethlehem ; but hearing that Herod was succeeded in his throne by his son Archelaus, and fearing that he might pursue the barbarous design of his father, he directed his course another way ; but being warned again by a heavenly mission, he retired into Galilee, then under the gov- ernment of a mild and benevolent prince, called Antipas, and took up his habitation at Nazareth, where the particular cir- cumstances which attended the birth of the blessed Jesus, were not generally known. The evangelist affirms, that Joseph, with the infant and his mother, resided in Nazareth, where the Holy Jesus spent his youth, '* That it might be fulfilled which was spoken by the prophet. He shall be called a Nazarene." The advocates for infidelity, whose notice the smallest inaccuracy in the sacred scriptures have not escaped, have not failed to observe, that the Evangelist refers to what he cannot justify from any of the prophetical writings, in which there are no such words to be found, as *' He shall be called a Nazarene." But be it known, that the Evangelist may, with 60 LIFE OF CHRIST. justice, be vindicated from impropriety, by reminding these sceptics, that though the very words are not to be found, the allusion is just, and consequently the application. This expression refers to the general contempt and ridicule in which the Israelites held the Galileans, and especially the Nazarenes, who were even despised by the Galileans themselves, insomuch that the word Nazarene became a term of reproach. Now, as the prophets in general, foretold the disgrace and infamy through which the blessed Jesus should pass^ they consequently foretold he should be called a Nazarene, or exposed to every token of contempt and ridicule, of which this appellation, at that time, was a remarkable instance. It is evident, that our Lord's residing at Nazareth, tended, in a remarkable manner, to the fulfilment of those prophe- cies ; because, in the course of his public ministry, he was fre- quently reproached with the same, and his countrymen often urged it as a reason for their disregard of his doctrine. But as the stubbornness of unbelief will never admit of convic- tion, we have therefore added these remarks, to confirm the faith of the Christian, rather than convince the obstinate in- fidel. CHAPTER HI. State of our Lorcfs childhood, and private life. — His argument with the Jewish Doctors. — Mission, Character, and Doctrine of the Baptist. — Baptism of Christ, and visible descent of the Spirit on that solemnity. The precise circumstances of our Lord's childhood and life, previous to his public ministry, cannot be ascertained from the writings of any of the Evangelists, which can alone be relied on as authentic. All we can gather from those inspired men is, that the faculties of his mind were enlarged in proportion to the growth of his body, insomuch that he arrived at the very perfection of heavenly wisdom. As his parents were mean and poor, he had not the advantage of a finished education ; and he seems to have received no other instruction than what his parents gave him, in conformity to the Jewish laws. But supernatural abilities amply compensated for the deficiency of natural acquirements, LIFE OF CHRIST. 61 and he gave instances, in his earliest years, of amazing penetration and consummate wisdom. According to tlie Mosaic institution, his parents annually went up to Jerusalem ; and when he arrived at the age of twelve years, carried him with them to that city, in order that he might early imbibe the precepts of religion and virtue. In this place the holy Jesus tarried, without the knowledge and consequently the consent of his parents, who departed with the rest that were going towards Galilee ; and thinking that he was gone forward with some of their relations or acquaintance, they continued their journe}', not doubting but they should overtake him on the road, or meet with him at the place they had appointed to lodge. But, on their arrival, not finding the child in the village, nor amongst their relations, they returned to Jerusalem, much troubled ; and after a most anxious search of three days, found him in the temple, sitting among the learned doctors, who were amazed at the wisdom of his questions, and the pertinence of his rephes, which were greatly superior to the utmost they could expect from one of his tender years, and his education. These doctors, or expounders of the law, among the Jews, always taught the people publicly on the three great festivals ; and it was on one of these public occasions that the blessed Jesus gave such manifest proofs of his wisdom and penetration as astonished all beholders, many of whom thought he must be something more than human. As, according to his own declaration, he was emploj^ed in his Father's business, it is natural to think, in the course of his disputes, he modestly corrected some of the errors which the Jewish doctors then taught, and which were repugnant to the principles of that religion he came to promote and establish. The wonder of his parents, at finding him in such sublime employment, was bej^ond expression ; though his pious mother, notwithstanding the pleasure which the discovery aflbrded her, could not help showing the concern which his absence, without their knowledge, had occasioned them, by addressing him thus : " Son, why hast thou thus dealt with us ! Behold thy father and I have sought thee sorrowing." To this question he replied, that their surprise at his absenting himself without their knowledge was groundless and absurd, as they might have been assured, from his extraordinary birth, and the wonderful circumstances attending it, that his Father was no less than the Almighty One of Israel ; that he assumed human nature to promote his glorious designs ; and, therefore, as his errand was of such moment, they must not imagine he could always reside with them. " How is it that ye sought me ! Wist ye not that I must be about my Father's business ?" 62 LIFE OF CHRIST. Though his parents did not clearly discern the force of this excellent remonstrance, his pious mother committed his words to memory, and together with Joseph her husband, joyfully returned with him to their poor dwelling at Nazareth, where he lived with them in dutiful subjection, and thereby afforded a noble example for the imitation of all children,- who certainly are bound to yield obedience to their parents, since the Son of God himself, when on earth, has set them the pattern, by practising every branch of filial duty to his earthly parents. The blessed Jesus continued in this lowly state for some time, during which he greatly advanced both in knowledge and stature ; and by his extraordinary qualities, attracted the regard and admiration of all who either saw or heard him. Being happily free from those inordinate disquieting desires, which disturb and distract mortals, he was always in temper calm and sedate, which added to a pleasant countenance, combined to prove the strength of his faculties, and the goodness of his disposition. He was also an excellent orator, being endowed with a most nervous and persuasive elocution, insomuch that his hearers, frequently astonished at the substance and manner of his address, would suddenly cry out, *' Never man spake like this man." Though considered in his divine nature, he was so far superior to human nature, during the time in which he lived thus humbly with his parents, jet he condescended to work with his father at his trade of a carpenter, and thereby left us a shining example of industry. Thus obscurely did the blessed Jesus live till the time of his public ministry ; nor did he show any miracles, or perform any actions to distinguish him from the rest of mankind ; his divine nature, and the annexed properties, during the time of his private life, being concealed under the veil of his human nature. As this is the whole account collected from sacred history, concerning the childhood and private hfe of the blessed Jesus, the Saviour of mankind, we must content ourselves therewith, not seeking to indulge a curiosity, which such silence seems to forbid, as sinful and impertinent. Many people, of more speculation than piety, may be induced to inquire the cause which prevented the Evangelists giving us an exact detail of the transactions of our blessed Saviour's life, from the twelfth year of his age till the time of his public ministry. To such we answer, that the design of the inspired writers being to instruct rather than amuse, they consulted our spiritual interest more than our humor and caprice ; and that, therefore, the wisdom of God, by whose inspiration they wrote, demands our admiration, in that they passed over less important parts of our Saviour's life, which would have swelled their LIFE OF CHRIST. 63 gospels to an enormous bulk, fit only for the perusal of the studious, and those persons who had much vacant time ; whereas the four Gospels, as they are written, make only a small volume, which is convenient for carriage, for reading-, for the memory to retain ; as well as adapted by the plainness of its style, to the meanest capacities ; notwithstanding which, they contain all the important transactions of our Saviour's life, such as those which relate to his mediatorial office, the design of his incarnation, which was to teach us those things that belong to our eternal peace and happiness : to instruct us in his heavenly doctrines, as our prophet ; to offer himself a sacrifice upon the cross, as our priest ; and to burst the chains of death, and triumphantly as- cend into heaven, as king, or head, of his church. The omissions, therefore, can be of no real consequence, since, " These are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life through' his name." During the obscure state of our blessed Redeemer at Naza- reth, the Emperor Augustus died, in Campania, after a long reign of near fort}^ years, to the general regret of the whole Roman empire. He was succeeded by Tiberius, his step-son, a prince of very different temper of mind from his predecessor. This emperor, in the second year of his reign, recalled Rufus from the government of Judea, and sent Valerius Gracchus to succeed him. After reigning eleven years, Gracchus was re- called and succeeded by Pontius Pilate, a person resembling in disposition his master Tiberius, who was malicious, cruel, and covetous. Soon after Pontius Pilate was appointed to the government of Judea, John the Baptist began to open his commission for preparing our Saviour's way before him, according as was ap- pointed, " The baptism of repentance for the remission of sins," Sacred history has not informed us of the manner in which the Baptist spent the former part of his life ; but, according to an- cient tradition, Elizabeth hearing of Herod's barbarous massacre of the infants of Bethlehem, fled Into the wilderness to secure the infant John from the relentless cruelty of that inhuman mon- ster, and there nurtured him with all the tenderness of an aflfec- tionate mother. John the Baptist was about eighteen months old when his mother fled with him into the wilderness, within forty days after which she died. ^ His aged father Zacharias, when he afterwards officiated in the temple, was slain by the command of Herod, for refusing to discover the place of his son's abode. The intended harbinger of the blessed Jesus being thus deprived of his earthly parents, the Father of the fatherless took compassion on him, and sent 64 LIFE OF CHRIST* an angel to defend and support liim, till he had attained to a suOicient age and strength to provide for himself. It appears, from the accounts of the evangelists, that he dwelt In the desert till the time of his public ministry, resem- bling the ancient prophet Elijah, in the meanness of his cloth- ing, and the plainness of his diet. His dress was composed of camel's hair, his food the spontaneous production of the wilder- ness, such as locusts and wild honey, and his drink the pure water of some crystal spring. His course of life was, indeed, admirably adapted to the doctrine of repentance, which he preached, as well as to engage the attention of his hearers ; so that it appears highly reasonable, that those people who waited the coming of the Messiah with earnest expectation, should flock to him, anxious to hear what he had to deliver concerning him. He proved very successful in his ministry, as he enforced the doctrine of repentance, because the kingdom of heaven was at hand ; persons of all degrees and professions flocked to him, confessed their sins, were baptized in Jordan, and submitted to whatever the prophet prescribed as necessary to obtain an in- heritance in that kingdom, the approach of which he came to declare. Amongst his converts were many of the pharisaical tribe, some of whom confessed their sins, and were likewise bap- tized in Jordan. The conversion of the Pharisees surprised the Baptist, know- ing that they maintained an high opinion of their own sanctity, for which reason it was very astonishing that they should express any desire of obtaining a remission of their sins. In short, he was much surprised to find the whole nation so aflected by his threatenings, especially as he knew they expected salvation on account of their being of the seed of Abraham, a conceit which they greatly cherished, and which they seem to have derived from a misrepresentation of the following passage : " Thus saith the Lord, who giveth the sun for a light by day, and the or- dinances of the moon, and the stars for a light by night ; who divideth the sea when the waves thereof roar ; the Lord of Hosts is his name. If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from be- ing a nation before me, for ever. Thus saith the Lord, if the heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast oft' the seed of Israel, for all that they have done, saith the Lord." But the Baptist, to curb their arrogance, called them the " offspring of vipers," instead of the children of Abraham ; per- haps the Pharisees and Sadducees apphed to John for Baptism, thinking by that means to avoid the danger they might incur, from being the avowed enemies of the Messiah, whom they LIFE OF CHRIST. C5 expected to come in all the pomp of royaltj, and to maintain his superiority by force* of arms. The Baptist, who was no stranger to those hypocritical sects, well knowing their application to him arose from sinister views, severely reprimanded them in general : *' O generation of vipers, who hath warned you to flee from the wrath to come ? Bring forth fruits worthy of repentance." O deceivers, hypocriteSj Hhence have you obtained knowledge of the approaching event 1 am destined, by God, to make known ? Whence have you a sense of the impending Judgment of the Almighty ? I have plainly told you the proper method of avoiding it is by a sin- cere repentance, which can only .be evinced by the conformity of the heart and life to the word and will of God. — " And be- gin not to say within yourselves, we have Abraham to our fa- ther ; for 1 say unto you that God is able of these stones to raise up children unto Abraham." Deceive not yourselves with a vain presumption that eternal blessings are yours, merely on the score of your lineal descent fiom Abraham : such pretence will avail you nothing ; for to partake of the promises made to that father of tlie faithful alone, spiritually considered, you must show forth some resemblance of his faith and piety. The Almighty Creator, who formed our first parent oui of the dust, and caused Sarah to bear a son unto Abraham, when they were boih v.ell stricken in years, can by virtue of his om- nipotence, raise up" children unto that faithful patriarch, even from these very stones : children, indeed, who by the integ- rity of their hearts, and purity of their lives, shall prove their spiritual alliance to Abraham, and share with him the promised salvation. The Baptist, b}- this plain but honest declaration, at once set at nought the towering expectations of this hypocritical tribcj by showing them that God respected the heart alone, and that all their pretences to descent, ceremojiies, and other outward parade, was of no avail with . him, who tried the heart, and searched the reins of the children of men. He went farther, and assured them, that conviction and con- fession of sin were not suflicicnt ; no, nor even a promise to for-- sake it, but that there must be a speedy and actual putting it into practice. " Repent 3e, for the kingdom of heaven is at hand." Delay not this important work, for the judgments of the Almighty are at hand ; therefore, if you continue in your sins, impending ruin will certainly fall upon you. Nothing could be more sincere, nothing better calculated^ than this doctrine of the forerunner of the blessed Jesus ; it struck at the very root of the Jewish prejudices, v.hich induc- ed too many of them vainly to rely upon outward rites and ceremonies, prayers, fasting, &ic. ; which, if not performed with 9 66 LIFE OF CHRIST. a proper spirit, and from proper views, were an abomination to an holy God. Nor did his conduct less reprove the pride and hypocrisy of the scribes and pharisees, than his doctrine ; for whereas those upstart people used to shun the converse o-f the pubhcans, and meaner sort, and would rarely deign to give them instruction, the humble Baptist received their applications in the most submissive manner, and preached to them the ab- solute necessity of faith, repentance, and obedience. Indeed, throughout the whole of his ministration, he happi- ly adapted his discourses to the circumstances and capacities oit the various people he addressed ; and took every pious means to prepare them for the reception of the promised Mes- siah, who was shortly to appear amongst them in the glorious character of Saviour and Redeemer of Israel. Thus, by a life of inflexible virtue, discourses nervous and pathetic, exhortations sincere and fervent, and rebukes honest and courageous, the Baptist became renowned throughout the region of Judea, Such was the admiration of the people at his life and doc- trine, that from the vision of his father Zacharias in the tem- ple, the arrival of the Magi at Jerusalem, the prophecies of Simeon, circumstances recent in their memories, they began to conjecture that John might be the promised Messiah, and were even ready to pronounce him the Redeemer of Israel. So that had he aspired to worldly dignity, he might, for a time, have shone in all the grandeur of human pomp, and claimed a regard superior to any of the sons of men. But, pious in principle, and humble in heart, he could not arrogate honors of which he was conscious of his unworthiness ; and therefore honestly unde- ceived his numerous followers, by assuring them, that so far from being the glorious person promised, he was only his fore- runner, and that such was his own inferiority, that he was un- worthy of doing his most menial offices. '^ I indeed baptize you with water : " but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose." Luke iii. 16. During the time of the Baptist's continuance at Bethabara, the blessed Jesus left his retirement at Nazareth, and, previ- ous to his public ministry, repaired to the banks of the river Jordan, where John was executing his commission from above, in order to be there baptized by him. We cannot impute this conduct of our Lord, to any necessity there was for his con- forming to the institution of baptism, for piu'ity needs not cleansing ; it is therefore evident, that his motive was to add a sanction to that ordinance, for ever after appointed to be the initiating right of Cliristianity — " Go, baptize all nations," Sic. It appears that John immediately, as it were by a prophetic revelation, knew the Sa\iour of the world ; for jve find, froui LIFE OF CHRIST. 67 the Evnngellst, Vhat lie acknowledged his superiority, and de- clined the office ; " I have need to be baptized of thee, and comest thou to me?" Our Lord's answer, though short, is .very full and expressive ; " Sufler it to be so now, for thus it be- comedi us to fiiliil all righteousness." As if he had said, Re- gard not the precedence at this time, but perforin thy office : lor it is necessary that we should, in the minutest point, conform to the divine will, by which this histitution is enjoined. This remonstrancTi removed the objections of John, and he baptized the immacuiate Jesus in the river Jordan, in the pres- ence of numerous spectators. When the ceremony was performed, as he needed not the in- structions usually given on the occasion, he went up straight- way out of the water, and kneeling on the bank of the river, iervently addressed his Almighty Father, for an abundant effu- sion of his Holy Spirit, as he was now entering on his public ministry, the prelude of liis important mission, the end of which was the salvation of mankind. His prayer was heard, his request was granted ; and an imme- diate attestation of the divine pleasure given by a visible ray of glory around him, and an audible voice proceeding from the Holy Spirit, in the form of a dove, and pronouncing these words, " This is my beloved Son, in whom I am well pleased :" dis- tinguishing his peculiar approbation of the blessed Jesus, by the epithet beloved, as well as his standing in that relation to him in a manner nearer than any of the human race, who are called in common, the sons of men. This voice resembled not any human sound ; but was loud and awful, like the thunders of Jieaven, in order to strike with reverence the surrounding multi- tude, and publicly declare the holy mission of the promised Messiah. The blessed Jesus was called, in the Old Testament, the Son jof God, but was, on this occasion, declared by the Almighty himself, to be the long-expected deliverer of Israel. Thus, all who were present at this marvellous descent of the Holy Spirit, were amply convinced of the divine mission of our blessed Lord by an infallible testimony from above : this being " tlie star that was to come o LIFE OF CHRIST. CHAPTER VI. Our Lord proceeds to Capernaum. — Adds to the number of his follotvers. — Froclaims the Gospel in Galilee. — Preaches to a numerous audience his well-knoivn and excellent Discourse upon the Mount. The holy Jesus, aggrieved by the cruel Nazarenes, departed from them, and fixed his habitation in Capernaum, the capital of Galilee, and, from being built on the borders of the Lake of Genesareth, a place highly convenient for his designs ; for, be- sides the numerous inhabitants of that city, the trading towns on the Lake were crowded with strangers, who, after hearing the doctrine of the Gospel preached by the great Redeemer of mankind, would not fail to spread, in their respective countries, the happy tidings of salvation. Though it was expedient that he should spend a considerable time in preaching, and working miracles, to confirm his mission, and instruct his disciples in the doctrine they were afterwards to publish to the whole world, this could not be done at Jeru- salem, the residence of the Scribes and Pharisees, whose ambi- tion would never have suffered so celebrated a teacher as Jesus to reside among them : these countries were, therefore, the only places where he could, for any time, take up his residence, and instruct the people in such a manner, as to answer the great intention of his coming into the world. If any should inquire why he chose Capernaum in preference to all the other places situated on the Lake of Genesareth, we reply, because he was certain of being favorably received by the inhabitants of that city. He had gained the friendship of the principal family, by restoring to health a favorite child, who, to all human appearance, was just sinking into the chambers of the grave. Nor was this fimily the only friends he had in that city ; so stupendous a miracle could not fail of procuring the love and esteem of all the relations of that noble family ; be- sides, so benevolent and surprising a miracle must have concil- iated the respect of all the inhabitants of Capernaum, who could not be ignorant of so remarkable an event. And accord- ingly our Saviour spent here, and in other places bordering on the Lake, a great part of the time of his public life ; so that the inhabitants of these parts enjoyed a considerable share of the blessed company and divine instructions of the Son of God. It may not be amiss, in this place, to give a short description of the celebrated Lake, called in the Old Testament, the Sea of Chinnereth ; but in the New, it has three different appella- LIFE OF CHRIST. 87 dons, being called the Sea of Galilee, from the province of Galilee in general ; the Sea of Tiberias, from a city of that name on its western shore ; and the Lake of Geiiesareth, from a particular tract of Galilee, extending a considerable way along its western side. According to Josephus, it is a hundred furlongs in length, and forty in breadth. The bottom is of gravel, which renders the waters both of a good color and taste. It is softer than either fountain or river water ; and, at the same time, so cold that it will not grow warm, though exposed to the rays of the sun in the very hottest season of the year. The river Jordan runs through the midst of it, which stocks it widi a great variety of fish, of a peculiar form and flavor, not found in any other place. The countries surrounding this lake were large, fertile, and populous, especially the two Galilees, which, according to Josephus, had a great many towns, and a multitude of villages, the least of which contained fifteen hundred souls. On the east side were the cities of Chorazin, Bethsaida, Gadara, and Hip- pon ; on the west, Capernaum, Tiberias, and Tarrichea. And from all these advantages, it was a common saying among the Jews, that God loved the sea of Galilee above all other seas. An observation strictly just, if to these we add its greatest advantage, namely, that this sea, above all others, was frequent- ly honored with the divine presence of the great Redeemer of mankind, while he dwelt at Capernaum, and even once after he arose from the dead. While Jesus tarried at Capernaum, he usually taught in the synagogues on the sabbath-day, preaching with such energy of power, as greatly astonished the whole congregation. He did not, however, constantly confine himself to that city ; the adja- cent country was often blessed with his presence, and cheered with the heavenly words of his mouth. In one of the neighboring villages, he called Simon and Andrew, who were following their occupation of fishing on the lake, to accompany him. These disciples, who had before been acquainted with him, readily obeyed the heavenly mandate, and followed the Saviour of the world. Soon after, he saw James and John, who were also fishing on the lake, and called them also. Nor did they hesitate to follow the great Redeemer of mankind ; and, from their ready compliance, there is reason to believe that they, as well as Simon and Andrew, were acquaint- ed with Jesus at Jordan ; unless we suppose, which is far from being improbable, that their readiness proceeded iVom the secret energy of his power upon their minds. But, however this be, the four disciples accompanied our blessed Saviour to Caperna- um, and soon after to different parts of Galilee. 88 LlFt: OF CHRIST. How long our Lord was on this journey cannot be deter- mined : all the Evangelists have mentioned is, that he wrought a great number of miracles on diseased persons ; and that the fame of these wonderful works drew people from Galilee, Jerusalem, Judea, and beyond Jordan. Nor was the knowledge of these miracles concealed from the heathen, particularly the inhabit- ants of Syria ; for they also brought their sick to Galilee to be healed by him. Consequently, the time our blessed Saviour spent in these tours must have been considerable, though the Evangelists have said very little concerning it. But whatever time was spent in these benevolent actions, the prodigious multitudes which flocked to him from every quarter, moved his compassion towards those who were bewildered in the darkness of ignorance, and determined him to preach to them '* the words of eternal life." For this blessed purpose, he ascended a mountain in that neighborhood ; and placing himself on an eminence, from whence he could be heard by the throngs of people attending him, he inculcated, in an amazingly pathetic manner, the most impor- tant points of religion. But, alas ! they were coldly received, because many of them were directly opposite to the standing precepts delivered by the scribes and pharisees. Surely, these people, who had seen the blessed Jesus perform so many benev- olent actions to the poor, the diseased, and the maimed, might have entertained a more favorable opinion of his doctrine, and known that so compassionate and powerful a person must liave been actuated by the Spirit of God, and, consequently, that the doctrine he taught was really divine. He opened his excellent sermon with the doctrine of happi- ness, a subject which the teachers of wisdom have always con- sidered as the principal object in morals, and employed their utmost abilities to convey a clear idea of it to their disciples, but differed very remarkably with regard to the particulars in which it consisted. The Jews were, in general, persuaded that the enjoyments of sense were the sovereign good. Riches, conquest, liberty, mirth, fame, revenge, and other things of the same kind,:^i8tforded them such pleasures, that they wished for no better |ii the Messiah's kingdom, which they all considered as a secular one ; and that a " golden," instead of a '' sceptre of righteousness," would have been the " sceptre of his king- dom." Nay, some of the disciples themselves retained, for a time, the like kind of notion, till they were convinced of their mistake by the conduct of their divine blaster. Our Lord and Master, therefore, to shew his hearers in gen- eral, and his disciples in particular, the grossness of their error, declared, that the highest happiness of man consisted in the graces of the Spirit, because from the possession and exercise of LIFE OF CHlilST, 80 them, tiie puixist pleasures result ; pleasures which satisfy even the Almighty himself, and constitute his ineflable felicity. The rich, the great, the proud, said the great Redeemer of mankind in whom the wisdom of God was fully displayed, are not hap- py, as you imagine ; they are always wishing for what they cannot obtain ; and their disappointments arc poisoned arrows, festering in their breasts. On the contrary, the poor in spirit are the truly hai){)y, who discharge the duties of their station, whatever it be, with virtue and integrity, and bless the omnip- otent hand who fashioned them in the womb, and guards them from all dangers in this humble vale of sorrow and distress : and tliough they are excluded from enjoying an earthly king- dom, yet they have a much better reserved for them eternal in the heavens. " Ble^d are the poor in spirit : for their's is the kingdom of heaven." The jocose and flighty are not the happy race of mortals ; but, on the contrary, the afllicted, provided they rightly improve their afilictions ; that is, if they are excited by them to mourn for their sins, forsake their wicked courses, and seek a better life. For they shall here enjoy the consolation that their sins are forgiven ; and, after passing through the valley of the shad- ow of death, the fruition of eternal joys. " Blessed are they that mourn : for they shall be comforted." The trudi of this heavenly aphorism is very evident ; for what hath so great a power to turn the feet of the sons of men into the path of virtue, as aflliction ? Has not aflliction a natural tendency to give mankind a distaste to the pleasures of the world, and convince them they are nothing more than '* vanity and vexation of spirit ;" and consequently, to demonstrate that they must seek for happiness in things more solid and perma- nent than any in this vale of tears f Aflliction awakens the most serious thoughts in the mind; composes it into a grave and settled frame, very diflerent from the levity inspired by prosper- ity : it gives a fellow-feeling for the sorrows of others ; and makes it thoroughly sensible of the danger of departing from God, the source and centre of all its joys. Nor are the passionate happy ; but, on the contrary, the meek : tliosie who have subdued their tempers can patiently bear provo- cation, and are strangers to that destructive passion, envy. — The meek shall inherit the choicest blessings of the present life ; for, indeed, they principally flow from that benevolent and heav- enly temper of mind. Meekness consists in the moderation of our passions, which renders a person lovely and venerable in the eyes of his fellow-mortals ; and thence he possesses their sincere esteem, while the passionate and envious man is considered as despicable, thouprh adorned with the robe of honor, and digni- 12 90 LIFE OF CHRIST. fied with tlie most ample possessions. " Blessed are the meek : for they shall inherit the earth." Men, through vanity and blindness, consider those as hap- py who enjoy the pleasures of this life, by rioting in luxury and excess. But this is far from being the case ; on the con- trary, those are the truly happy who have the most vehement desire of treading the paths of virtue and religion. For they, by the assistance of the Holy Spirit, shall obtain every thing they desire ; shall be happy here in the practice of righteous- ness ; and, after this transitory life is ended, shall be received into the blissful mansions of the heavenly Canaan. " Blessed are they that hunger and thirst after righteousness : for they shall be filled." Forgiveness, not resentment for injuriesfdone, is the spring of happiness ; and those who are of a humane and beneficent disposition, rejoice when they can perform a benevolent action, especially to their fellow-mortals in distress. The merciful shall see themselves recompensed even in this life : for they shall find, after many days, the bread they have cast upon the waters oi affliction, returning tenfold into their bosoms. And surely noth- ing can surpass the pleasure felt by a generous mind at having relieved a brother, when pressed beneath a load of misfortunes ; the pleasure is godlike ; it is divine. " Blessed are the merci- ful : for they shall obtain mercy.*' Sensuality, which is a subjection to the appetite, cannot be enjoyed by those who seek for true and enduring happiness : it is the state of those only who have mortified their carnal appetites, to en- joy an inward purity of mind. With what delight do we behold the glories of the sun, and contemplate the beautiful scenes of nature that surround us ! But what proportion bears this to the ineffable delights that must fill the minds of those who behold the great Creator himself, who called the whole universe from nothing, and still supports it with the word of his power ? " Bles- sed are the pure in heart : for they shall see God." The tyrants and conquerors of the earth, who disturb the peace of mankind, are far from happy ; it falls to the share of those who love their fellow-creatures, and do all in their power to promote peace and harmony among the children of men. For they imitate, as far as human nature will permit, the per- fection of their Maker ; and therefore will be acknowledged by him for his children, and participate of his happiness. "Bles- sed are the peace makers : for they shall be called the children of God." Nor does happiness consist in liberty and ease, if those priv- ileges are purchased at the expense of virtue. Those who have suffered the severest trial that human nature is capable of sus- taining, from purity of heart, and for coubcience' sake, shall LIFE OF CHRIST. 91 be honored with the highest rewards in the bhssfui mansions of eternity. " Blessed are they which are persecuted for righteous- ness' sake : for thcir's is the kingdom of licaven." Contentment is not to be expected from the applause of the world ; but will be the portion of those who are falsely reviled for their righteousness, and share in the affronts oflered to God himself; for by these persecutions the prophets of all ages have been distinguished. " Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad : for great is your reward in heaven : for so persecuted they the prophets which were before you." Matt, v. 11, 12. These are the declarations, with regard to happiness, made by the Son of God ; and surely we may believe the words of him who came down from heaven ; and who, in compassion to our inth-mities, took upon himself our nature, and to redeem us from the power of sin and death, offered himself a sacrifice on the cross, and thereby opened to us the gates of eternal life. Having shewn in what true happiness consisted, our Saviour addressed himself to his disciples, and explained their duty as the teachers appointed to conduct others in the })aths that lead to eternal felicity : excited tlicm to diligence in dispensing the salutary influences of their doctrine and example, that their hearers might honor and praise the great Creator of heaven and earth, who had been so kind to the children of men. As his definition of happiness was very different from what the Jews were accustomed to hear from the scribes and phari- sees, he thought proper to declare that he was not come to de- stroy the moral precepts contained in the law or the prophets, but to fulfil or confirm them. Nothing is so steadfast as the eternal truths of morality ; the heavens may pass away, and the whole frame of nature be dis- solved, but the rules of righteousness shall remain immutable and immortal. And, therefore, he ordered his disciples, on the severest penalties, to enforce, both by preaching and example, the strict observation of all the moral precepts contained in the sacred writings ; and that in a much greater latitude than they were taken by the teachers of Israel. And, in consideration of the frailties of human nature, taught them that excellent form of prayer, which has been used by Christians of all denomina- tions to this verv dav. " Our Fadier," Jkc. If earthly parents are called fathers, the Almighty has the best title troni every creature, and particularly from men, being the father of their spirits, the maker of their bodies, and the continual preserver of both. Nor is this all ; he is " our father" hi a still higher sense, as he regenerates us, and implants hig 92 LIFE OF CHRIST. image upon our minds : so that, partaking of his nature, we be- come his children, and therefore, we can, with a holy boldness, call him by the title of that relation. In the former sense, God is the father of all his creatures, whether good or bad ; but in the latter, he is the father only of the righteous. "Father" is the most magnificent title invented by philosophers or poets, in honor of their gods ; it conveys the most lovely idea possible to be conceived by the human breast. As it is used by man- kind in general, it marks the essential character of the true God, namely, that he is the first cause of all things, or the au- thor of their being ; and, at the same time, conveys a strong idea of the tender love he bears to his creatures, whom he nourishes with an afiection, and protects ^ith a watchfulness, infinitely superior to that of an earthly parent. Tlie name of *' father'* also teaches us, that we owe our being to God, points out his goodness and mercy in upholding us, and expresses his power in giving us the things we ask. Nor is this all ; we arc likewise taught to give our Maker the title of '* father," that our sense of the tender relation in which he stands to us may be confirmed ; our faith in his power and goodness strengthened ; our hopes of obtaining what we ask in prayer cherished ; and our desire of obeying and imitating him quickened ; for the light of nature teaches us, that it is disgraceful in children to de- generate from their parents, and that they cannot commit a greater crime than to disobey the commands of an indulgent father. Lastly, we are commanded to call him " father" in tiie plural number, and that even in our secret addresses to the tlirone of grace, to put us in mind that we are all bret-liren, the children of one common parent ; and that we ought to love one another with sincerity, as we pray not for ourselves only, but for all the human race." ^* Which art in heaven." These words do not suppose the presence of God confined ; he is present every where ; is about our paths, and about our bed, and narrowly inspecteth every ac- tion of the sons of men. But they express his majesty and power, and distinguish him from those we call father's upon earth, and from false gods, which are not in heaven, the happy mansions of bliss and felicit}-, where the Almighty, who is essen- tiall}' present in every part of the universe, gives more especial manifestations of his presence to such of his creatures as he hath exalted to share with him in the eternal felicities of the heavenly Jerusalem. ^' Hallowed be thy name." By the name of God, the He- brews understood God himself, his attributes, and iiis works ; and, therefore, the meaning of the petition is. May thy exist- ence be universally believed, thy presence loved and imitated, LIFE OF CHRIST. 93 thy works admired, thy supremacy over all things acknowledg- ed, thy providence reverenced and confided in ! May all the sons of men think so highly of his divine n)ajesty, of his at- tributes, of his works : and may we so express our veneration for God, that his glory may be manifested in every corner of the world ! " Thy kingdom come." Let the kingdom of the Messiah, or the gospel dispensation, be extended to the utmost parts of the earth, that all the children of men ^' may become one fold^^ un- der one shepherd, Jesus Christ the righteous." *' Thy will be done on earth as it is in heaven." May thy will, O thou great Fadier of the universe^ be done upon us, that by the light of thy glorious Gospel we may be enabled to imi- tate the angels of light, by giving as sincere, universal, and con- stant obedience to thy divine commands, as the imperfection of human nature will permit. *' Give us this day our daily bread." Give us, from time to time, such wholesome and proper food, that we may be enabled to worship thee with cheerfulness and vigor. " And forgive our debts as we forgive our debtors." The Almighty, as supreme governor of the universe, has a right to support his government, by punishing those who transgress his laws. The suffering of punishment, therefore, is a debt which sinners owe to the divine justice : so that when we ask God in prayer to forgive our debts, we beg that he would be mercifully pleased to remit the punishment of all our sins, particularly the pains of hell ; and that, laying aside his displeasure, he would previously receive us into favor and bless us with life eternak In this petition, therefore, we confess our sins, and express the sense we have of their guilt ; namely, that they deserve death ; and sure nothing can be more proper than such a confession in our addresses to God ; because humility, and a sense of our own un worthiness, when we ask favors of the Almighty, whether spiritual or temporal, have a tendency to augment the goodness of God in bestowing them upon us. The terms of this petition are worthy our notice : " Forgive us only as we forgive." We must forgive others, if we hope ourselves to be forgiven ; and are permitted to crave from God such forgiveness only as we grant to others ; so that if we do not forgive even our enemies, we seriously and solemnly implore the Almighty to condemn us to the punishments of eternal death. How remarkably careful, therefore, should men be to purge their hearts from all rancor and malice, before they enter into the temple of the Almighty, to oiler up their prayers to the throne of grace ! ** And lead us not into temptation, but deliver us from evil." That is, do not lead into such temptations as are too hard for 94 LIFE OF CHRIST. human nature ; but deliver ub, by some means, from the evil ; either by removing the temptation, or increasing our strength to resist it. This petition teaches us to preserve a sense of our own inability to repel and overcome the solicitations of the world, and of the necessity there is of our receiving assistance from above, both to regulate our passions, and enable us to prosecute ^ religious life. '' For thine is the kingdom, and the power and the glor}', for ever and ever." Because the government of the universe is thine for ever, and thou alone possesses! the power of creating and upholding all things ; and because the glory of thine infinite perfections remain eternally with thee ; therefore, all men ought to hallow thy name, submit themselves to thy government, and perform thy will ; and in a humble sense of their dependence, seek from thee the supply of their wants, the pardon of their sins, and the kind protection of thy providence. This is emphatically^ called the Lord's prayer, because deliv- ered by tlie Son of God himself; and therefore, we should do well to understand it thoroughly, that when we enter the temple of the Lord, and address him in solemn prayer, we may ha<\'e hopes that he will grant our petitions. And, above all, not to harbor in our breasts the least envy or malice against any who may have ofl'ended us ; for it is only a supposition that we have forgiven others, that we have the least reason to hope for obtain- ing forgiveness from the great Creator. The divine Preacher proceeded to consider the great duty of fasting, in which he directed them not to follow the hypocrites in disfiguring their faces, and in clothing themselves in the mel- ancholy w^eds of sorrow ; but to be chiefly solicitous to appear before God as one that truly fasteth. Then will the Almighty, who constantly surrounds us, and is acquainted with even tlie most secret thoughts of our hearts, openly bestow upon us the rewards of a true penitent, whose mortification, contrition, and humility, he can discern, without the external appearances of sorrow and repentance. It must, however, be n?membered, that our blessed Saviour is here speaking of private fasting, and to this alone his directions are to be applied ; for when we are call- ed upon to mourn over public sins or calamities, it ought to be performed in the most public manner. Heavenly-mindedness was the next virtue inculcated by the blessed Jesus : and this he recommended witli a peculiar earn- estness, because the Jewish doctors were, in general, strangers to this virtue, in which he was desirous his followers should be clothed, as being the most excellent ornament for a teacher of righteousness. This virtue is strenuously recommended by our blessed Sav- iour, by shewing the deformity of its opposite, covetousness. LIFE OF CHRIST. 99 which has only perishable things for its object. ** Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steak For where your treasure is, there will your heart be al- so." Matt. vi. 19, 20, 21. More solid happiness will accrue from depositing your treas- ures in the chambers of the courts of heaven, than in this earth- ly habitation of clay, where they are subject to a thousand dis- asters : and even, at best can remain only for a short series of years ; whereas, those laid up in the heavenly Jerusalem are permanent, subject to no accident, and will purchase '' a crown of glory that fadeth not away, eternal in the heavens." Nor let any man be so foolish as to think he can place his heart on the happiness of a future life, when his treasures are deposited in this vale of misery ; for wherever are laid up the goods which his soul desireth, there his heart and affections will also remain. If, therefore, ye are desirous of sharing in the joys of eternity, ye must lay up your treasures in the '' mansions of my Father's kingdom." Lest they should imagine it was possible to be both heavenly- minded and covetous at the same time, he assured them that this was full as absurd as to imagine that a person could, at the same time, serve and divide his affections equally between two masters of opposite characters. " No man can serve two mas- ters ; for either he will hate the one, and love the other ; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon." Matt, vi. 24. To strengthen this doctrine, he added a i^ew plain and evi- dent instances of the power, perfection, and extent of God's providence, in which his tender care for the least and weakest of his creatures shines with a remarkable lustre, demonstrating the wise and paternal attention of the Deity to all the creatures of his hand. He desired them to observe the birds of the air, the lilies, and even the grass of the field; leading his most illiterate hearers to form a more elevated and extensive idea of the divine government than the philosophers had attained, who, though they allowed, in general, that the world was governed by God, had very confused notions of his providence with regard to eve- ry individual creature and action. He taught them that the Al- mighty Father of the whole was the guardian and protector of every being in the universe ; that every action is subject to his will, and nothing left to the blind determination of chance. And if we direct our lives according to the divine will, we have surely no reason to be anxious about the necessaricb of life. " Behold," says the blessed Jesus, *' the fowls of the air : Ibr 96 LIFE OF CHRIST. they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father feedeth them. Are not ye much better than they?" Matt, vi. 2G. Arc not tlie fowls of the air, who have no concern for future wants, fed and nourished by the be- neficent haud of your heavenly Father ? and can ye doubt that man, whom he hath made lord of the whole earth, shall be des- titute of his tender care ? " And why take ye thought for rai- ment ? Consider the lilies of the field, how they grow ; they toil not, neither do they spin. And yet I say unto you, that even Solomon, in all his glory, was not arrayed like one of these." Matt. vi. 28, 29. Consider the lilies that so finely adorn the adjacent fields ; how beautiful their form ! how lively their colors ! how fragrant their scent ! the productions of art but faintly imitate them. Even Solomon himself, dressed in his splendid robes of royalty, was but meanly adorned in compari- son of these. And surely, if Omnipotence thus beautifully clothes the various productions of the fields, whose duration is re- markably transient and uncertain, j^ou have not the least reason to doubt that he will bless your honest endeavors, and send you proper clothing. Are ye not of infinitely more value than they 't Be ye anxiously solicitous to obtain the happiness of the life to come 5 and all the good things of this life, shall, in the course of divine Providence, be added unto you. Our Lord then prohibited all rash and uncharitable censure, either with regard to the characters of others in general, or their actions in particular : lest, in doing so, both God and man re- sent the injury. If you judge charitably, says the meek and be- nevolent Redeemer of the human race, (making proper allow- ances for the frailties of human nature) and are ready to pity and pardon their faults, both your heavenly Father, and man, will deal with you after the same manner. But if you always put the harshest construction on every action, and are not touched with a feeling of your brother's infirmities, nor shew any mercy in the opinions you form of his character and actions, no mer- cy will be shewed you, either from Omnipotence, or the sons of men. God will inflict on you the punishments you deserve, and the world will be sure to retaliate the injury. " Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged : and with what measure ye mete, it shall be measured to you again. Matt. vii. 1, 2. The blessed Jesus, in his pious discourse, told them to in- culcate an entire reformation in themselves, a particular abso- lutely necessary in those whose office it is to reprove and reform their brethren. And surely, nothing can be more preposterous, than to condemn in others, what we practice ourselves ; or to set up for reformers of the world, when we ourselves are contami- LIFE OF CHRIST. 97 nated with the most enormous vices. With what countenance can we undertake to rebuke others for small faults, when we are ourselves plunged in the most detestable pollutions ? Well might the Redeemer of the world sa\% "Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brothers eye." Matt. vii. 5. These are the important points of doctrine recommended by the infallible Preacher, as necessary to the teachers of the Gos- pel of peace ; but it is not enough that they know and practise the several branches of their duty : to extend the happy doc- trine among mankind, there must be also a readiness, and even a desire, in the people to receive them : for if these be wanting, all attempts to spread these heavenly truths will prove abortive : and therefore our blessed Saviour added: "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." JMatt. vii. 6. Do not reprove men of a snarl- ing disposition, as the attempt, instead of having the happy effects intended, will but provoke them to pursue their wicked- ness with greater boldness than ever. You ma}- warn others against their company and example, you may weep over them, and you may pray to your heavenly Father for them ; but you cannot reprove them with safety, or any hopes of success. Lest the disciples should think that these precepts were not to be attained by human nature, he directed them to apply to God for the assistance of his Spirit, together with all the other blessings necessary to their salvation : assuring them, that if they asked with earnestness and perseverance, the Father of mercies would not fail to answer their requests, and give them whatever they desired ; adding the noblest precept of morality that was. ever delivered by any teacher, "All things whatsoever ye would that men should do to you, do ye even so to them ; for this is the law and the prophets." Matt. vii. 12. How clear a rule of- duty is this, and how easy and applicable to practice ! Look into your breast, and do as you would be done by, in the same condition. Having enforced these heavenly precepts, he exhorted them to place an humble dependence on the Spirit, to strive to prac- tice the precepts of religion, however difficult the task might appear. " F^nter ye in at the strait gate ; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it." Matt. vii. J 3, 14. How strait indeed is the gate, how narrow the way, that leadeth to life I In the way, nothing is to be found that flatters the flegh, but many things that 13 98 LIFE OF CHRIST. have a tendency to mortify it; poverty, fasting, watching, inju- ries, chastity, sobriety. And with regard to the gate, it receives none that are puffed up with the glory of this hfe ; none that are elated and blown up with pride ; none that are distended with luxury : it does not admit those that are laden with the caskets of riches, or encumbered with the goods of this world. None can pass through it but those who are stripped of all worldly lusts, and who, having put off their bodies, a^^, if I may be allowed the expression, emancipated into spirits. There is, however, no reason for us to despair of entering through this heavenly portal ; if we sincerely endeavor, the assistance of the Holy Spirit will make us " more than conquerors ;" and we shall safely pass through the " strait gate," and pursue our journey with ease along the " narrow path," till we arrive at the blissful mansions of the heavenly Canaan. But, lest evil-minded men, under the mask of piety and reli- gion, should endeavor to drav/ them from the paths of right- eousness, our blessed Saviour cautioned his disciples to beware of such persons, and carefully to make the strictest scrutiny into their lives and doctrines. Our Lord closed his sermon with the parable of the houses built on different foundations ; intimating, that the bare knowl- edge, or the simple hearing of the divinest lessons of morality ever delivered, nay, even the belief of these instructions, with- out the practice of them, is of no manner of importance. Religion alone is the foundation which can so firmly establish us, that we cannot be shaken by all the tempests of afflictions, temptations, and persecutions . of the present life. It is this foundation alone, which, like a flinty rock, or the basis of the mountains, can support us in the day of trial. This alone can enable us to frustrate the attempts of men and devils, and pa- tiently endure all the troubles of mortality. CHAPTER VII. Our blessed Lord cures the Leprosy and Palsy. — Casts out a Bevil. — Succors the Mother-in-law of Peter ; and afterwards pursues his Journey through the country of Galilee. The great preacher of Israel having finished his excellent discourse, came down from the mountain, surrounded by a mul- titude of people, who had listened with astonishment to the doctrines he delivered, which were soon confirmed by divers LIFE OF CHRIST. 99 miracles. A leper met him in his way to Capernaum, and being, doubtless, acquainted with the wonderous works he had already performed, threw himself, with great humility, before the Son of God, using this remarkable expression : " Lord, if thou wilt, thou canst make me clean." The species of leprosy common among the Jews, and other eastern nations was equally nauseous and infectious ; but this was so far from preventing the blessed Jesus from approaching so loathsome an object, that it increased his pity ; he even touched him ; but, instead of being polluted himself, the leper was instantly cleansed, and he departed, glorifying God. The Evangelist adds, that Jesus forbade him to tell any per- son what had been done, but repair immediately to the priest, and ofier the gift commanded by Moses. Having performed the cure on the leper, our blessed Lord proceeded to Capernaum ; but as he entered the city, he was met by a Roman centurion, who represented to him, in the most pathetic manner, the deplorable condition of his servant, who was grievously afflicted with a palsy. The compassionate Re- deemer of the world listened attentively to his complaint, and immediately told him he would come and heal him. The cen- turion thought this too great a condescension to one who was not of the seed of Jacob, and therefore told him, that he did not mean he should give himself the trouble of going to his house, as this was an honor he had not the least reason to ex- pect, he being assured that his word alone would be sufficient ; diseases and devils being as much subject to his commands, as his soldiers were to him. Our Lord was amazed at these words. Not that he was ignorant of the centurion's faith, or the bias on which it was built; he well knew the thoughts of his heart long before he uttered his request ; but he was filled witli admiration at the exalted idea the Roman officer had conceived of his power ; and to make this faith the more conspicuous, he gave it the praise it so justly deserved. *' Verih' I say unto you, I have not found so great faith ; no, not in Israel." Matt. viii. 10. This centurion, doubtless, relied upon the miracle Jesus had before wrought upon the nobleman's son; but the excellency and peculiarity of it consisted in applying the most grand ideas of the divine power of Jesus, who, according to outward ap- pearance, was only one ef the sons of men. This exalted faith induced the blessed Jesus to declare the gracious intentions of his Almighty Father with regard to the Gentiles ; namely, that he would as readily accept their faith as that of the Jews, and place them with Abraham, Isaac, and Jacob, in the kingdom of heaven, while those who boasted of being the offspring of these great patriarchs, but fell far short 100 LIFE OF CHRIST. of the heathens in faith, should be exchided from the bHssful seats of Paradise. " And I say unto you, that many shall come from the east and the west, and shall sit down with Abra- ham, and Isaac, and Jacob, in. the kingdom of heaven. But the children of the kingdom shall be cast out into .outer dark- ness; there shall be weeping and gnashing of teeth." Matt. viii. 11, 12. Having thus addressed the multitude, the blessed Jesus turned himself to the centurion, and said, "Go thy way, and as thou hast believed, so be it done unto thee." Though the idea thou hast conceived of my power is just, though remarkabty great, as a reward for thy faith, I grant thee the petition thou hast asked of me. "And," the Evangelist adds, " his servant was healed in the self-same hour." Matt. viii. lo. On the succeeding Sabbath, our Saviour went into the Jew- ish synagogue, at Capernaum, and taught the people, delivering his instructions in so graceful and elegant a manner, that they were all astonished ; and to increase their admiration, one of the congregation, possessed wdth an unclean spirit, cried out, in a terrible manner, " Let us alone ; what have we to do with thee, thou Jesus of Nazareth f Art thou come to destroy us ? I know thee, who thou art, the Holy one of God." Mark, i. 24. But the blessed Jesus, who wanted the testimony of no such confessors, commanded him to keep silence, and immediately come out of the man ; which command the evil spirit instantly obeyed, to the great surprise and astonishment of all the spec- tators. The enemies of the Gospel have always endeavored to de- preciate our Saviour's miracles, pretending that no more is meant by a person possessed of the devil, than that he was afflicted with some loathsome disease ; and that, because sepul- chres were considered as polluted places, therefore, whenever any melancholy person frequented them, they were said to be possessed with unclean spirits. They add, that it will be diffi- cult to assign a reason why demons were, at this time, more numerous in Judea than in any other country. To the first of these objections, namely, that the demoniacs were in reality nothing more than persons afflicted with some loathsome disease, we reply, it is evidentl}^ false ; the Evangelist having taken care to be very particular on this head. "They brought unto him (says he) all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which v.ere lunatic, and those that had the palsy ; and he healed them." Matt. iv. 24. " He gave to the apostles power against unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease." LIFE OF CHRIST. 101 Matt. X. 1. And, Accordingly, "he healed many that were sick of divers, diseases, and cast out many devils." Mark, i. 34. It is therefore evident, that those said to he possessed with un- clean spirits were different from those which had diseases. Let us therefore pass to the second ohjection, and see wheilier.we cannot give a satisfactory reason why demons were at this time more numerous in Judea than in any other country. That there were evil spirits of this kind is ahuudantly evident from the holy scriptures, the sacred peimicn having taken care to acquaint us wiUi their origin and fall, their names and num- bers, their government and orders, their malicious designs and employments, with several other particulars. So that no one can doubt of the existence of demons, who believes these holy oracles to be the word of God. And it is equally evident, both from sacred and profane history, that before our Saviour's ad- vent great numbers of men were possessed with those evil spirits. The truth is, these angels of darkness had, at this time, taken possession of so large a share of the world, that they began \o rival the Almighty in his worship ; and, therefore, one end of the incarnation of the Son of God was " that he might destroy the works of the devil." And hence we ma}' easily see the reason why Omnipotence suffered these apostate spirits to ap- pear so frequently in Judea at the time of our Saviour's minis- try, namely, that the Son of God, might, in a more signal manner, triumph over all the powers of darkness, and convince mankirid that he was truly the Saviour of the world. But to return. The fame of this miracle was soon spread over the neigliboring country. He had before healed the sick, and done many other wonderful things ; but to command with authority the unclean spirits to quit their residence ; and to see these enemies to mankind readily obey his voice, filled them with astonishment, and abundantly convinced them that he was filled with the Spirit of God. It has been asked, why the devil, who, it is plain from the text, knew our Saviour to-be the Son of God, should put it into the heart of Judas to betray him, since this was the proper method of accomplishing the redemption of mankind f But the answer to this is obvious and easy. The devil, doubtless, knew Jesus to be the Messiah; but he was ignorant of the mvsterv of man's redemption. And, therefore, though he was not igno- rant of his divinity, yet he might be so far infatuated as to think that, by destroying his humanity, he should defeat the great design of Omnipotence. For however extensive we mav suppose his intellectual faculties to be, yet the wonderful work of man's redemption, by the death of Christ, was a mvsterv 102 LIFE OF CHRIST. that no finite understanding could comprehend, till God himseh was pleased to reveal it. Having performed this astonishing miracle in the S3aiag6gue, our Lord retired to Peter's house, where he found his wife's motlier sick of a" fever ; but, on taking her by the hand, she was' immediately restored to her former health, and arose from the bed, and ministered unto him." The Evangelist, St. Luke, in his account of this miraculous cure, tells us, that " he rebuked the fever," (Luke, iv. 39) to intimate his authority over all diseases ; being analogous to the figurative expressions in scripture, which not only represent all inanimate creatures as servants to the Almighty, but diseases, famine, pestilence, and the like, as executioners, waiting on him to inflict punishment on rebellious sinners. " Before him went the pestilence, and burning diseases went forth at his feet." The fame of these miracles was soon spread through the city ; and as soon as the sabbath was over, which ended at the setting of the sun, the whole city was gathered together about Peter's house, and with them great numbers of sick persons and those possessed with devils. The sight of so many human objects in distress excited the pity of this heavenlj^ physician ; so that he immediately healed them all. And thus was the prophecy of Isaiah fulfilled : " Himself took our infirmities and bare our sicknesses." But the vast concourse of people that now gathered round him in Capernaum began to be troublesome, and he retired into a desert, whither the multitude soon followed him, and entreated him never to depart from them. But as this request was in- consistent witli the design of his mission, he, for the first time, refused their request, " and preached in the synagogues of Gal- ilee." Luke, iv. 44,. CHAPTER VIII. Jesus confirms his Mission by producing a miraculous Draught of Fishes ; — curing the Leprosy a second Timej — appeasing the boisterous Waves: — casting Devils out of divers Persons grievously possessed. Our blessed Lord, having spread his doctrine throughout Gahlee, returned to Capernaum, followed by such numbers of people that he found it necessary to step into Peter's ship: LIFE OF CHRIST. 103 from whence he taught the multitude, who stood on the shore listening, with great attention, to his doctrine. Having concluded liis discourse, he turned himself to Simon Peter, desiring him to launch out further from the shorje, and let down his net. On which the disciple told him of the unsuc- cessful pains diey had taken during the whole night; but added, that he would, in obedience to his command, make one trial more. Nor had he any cause to repent ; for the net was no sooner in the lake, than they found it so full of large fishes, that it was in danger of breaking. This success, after such ill fortune, astonished Peter, who, falling down at the feet of Jesus, cried out, " Depart from me, for I am a sinful man, O Lord." He was conscious of the many sins he had been guilty of, and therefore afraid of being in the company of so divine a person, lest some infirmity or offence might have exposed him to more than ordinary chastise- ment. But the benevolent Redeemer of mankind removed his fears, by telling liim, that from thenceforth the employments of him and his companions should be far more noble: they should " catch men ;*' that is, they shoflld turn them from the crooked path of iniquity, to the straight road leading to the heavenly mansions. This miracle wag considered by the disciples as a plainer manifestation of his being the Son of God, than those they had seen him perform on the sick in the city and neighborhood of Capernaum, [t was a received opinion among the Jews,, that all good men, by prayers, and laying their hands on the sick were able to cure certain diseases, and even to cast out devils ; but that the creatures inhabiting the elements of air or water were subject only to the commands of Omnipotence himself: consequently, the power shewn by our blessed Saviour, on this occasion, undeniably proved him to be divine. And, accord- ingly, this demonstration of his power rendered these disciples, for the future, absolutely devoted to his will ; and in the great- ness of their admiration they abandoned every thing, and follow- ed the Saviour of the world. The disciples being thus attached to their divine Master, followed him through the cities of Galilee, where, according to his usual custom, he preached the gospel of the kingdom of God, and confirmed the doctrines he delivered with astonishing miracles. In one of the cities through which he passed, he found "a man full of leprosy, who seeing Jesus, fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean." Luke, v. 13. 104 LIFE OF CHRIST. It was the custom in Judea for the priests to banish from society those persons who were afflicted with the contagious species of leprosy. The disease of this person, therefore, was of a less pestilent kind, as he was suffered to enjoy the conversa- tion of men. His case, however, excited the pity of the com- passionate Jesus, who immediately cleansed him, ordered him to repair to Jerusalem, and, after shewing himself to the priest, offer the gifts commanded by Moses, giving him the same admonition he had done to others, namely, not to tell any man what he had done for him. ]5ut the blessing he had re- ceived was so great and unexpected, that, instead of conceal- ing, lie published every where the great things Jesus had done for him ; which brought such crowds to the Son of God, that he was obliged to retire from Capernaum into the wilderness, to refresh his body with rest, and his spirit with prayer and meditation. The generality of commentators suppose that this leper, and the other mentioned in the foregoing chapter, are one and the same person ; but this is a mistake. The former was cured in the fields, the latter in the city. After cleansing the first, Jesus went to Capernaum, and healed the centurion's servant : but after curing the latter, he retired into the wilderness to shun the prodigious crowds, which soon gathered round him, from the leper's publishing every where the . miracle Jesus had wrought for him. If the curious should inquire why our blessed Saviour so often commanded the people to conceal his miracles.^ we an- swer them, his modesty and humility would not suffer that his works should have the least appearance of ostentation ; nor the Jews to have the least pretence for accusing him of " seeking his own glory." Nor was it proper, at this time, to irritate too greatly the scribes and pharisees. He well knew that in a cer- tain determinate space of time they would bring about what had been determined by Providence concerning him. In the mean time, *' he was to work the works of him that sent him, while it is day," (John, ix. 4,) and to propagate his Gospel with the greater facility, both among the Jews and Gentiles ; which could not have been so conveniently performed, if the greatness of his miracles had once provoked the mahce and envy of his enemies, to exert their utmost power against him. He likewise knew the mad capricious humor of the multitude, and had reason to apprehend " that they would come and take him away by force, to make him king," {John, vi. 15.) if all his miracles had been blazed abroad, before he had sufficiently instructed them in the spiritual nature of his kingdom, and that his throne was not to be established in the earthly, but in the heavenly, Jerusalem. MIRACULOUS DRAUGHT OF FISHES. [I'ajTC 103.] " When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me ; for I am a sinful man, O Lor J. " For he was astonished, and all that were with him, at the drovghi of the fslm which they had ' kingdom, which he supposed the Messiah would establish, told him, if he intend- ed nothing more by following him, than to improve his worldly fortune, he would find himself WTetchedly mistaken. " The foxes have holes," saith the blessed Jesus, to this teacher of Is- rael, " and the birds of the air have nests ; but the Son of Man hath not where to lay his head." Matt, viii. 20. The title, " Son of Man," is a name by which the Messiah is called in the prophecy concerning him, recorded by the prophet Daniel, (vii. 13.) where his universal dominion is described ; and therefore, when applied to our great Redeemer, denotes his human nature, and, at the same time, conveys an idea of that glorious kingdom, over which he was in his nature to preside. But as it was also the name by which the old prophets were called, from the contempt in which they were held by their countrymen, it is used on several occasions to express the deep humiliation of the Son of God. The disciples having prepared the ship, took on board their Master, and departed for the other side of the lake, attended by many boats full of people, who were desirous of hearing his heavenly discourses, and of being spectators of his astonishing works. But Jesus, being fatigued with the labors of the day, sat himself down at the stern of the ship, and fell asleep. The weather, which had till now been calm and serene, sud- denly changed. A terrible storm came on, and the rising waves dashed impetuously against the ship, threatening every moment to bury them all in the bowels of the deep. The darkness of the night increased the horrors of the tempest. Now they were carried on the top of the mountainous wave, and seemed to touch the skies ; then plunged to the bottom of the deep, while the foaming billows roared horribly above them. In vain the disciples exerted their utmost strength ; the storm continued to increase, and baffled all the efforts of human strength. The 14 106 LIFE OF CHRIST. waves broke over the ship, the waters rushed in, and she be- gan to sink. All hopes of escaping were vanished ; despair seized every individual ; and they were on the brink of perish- ing, when they ran to Jesus, crying out, ^' Master, Master, we perish !" Their vehement cries roused him from his sleep. He raised his hand, so often employed in acts of mercy and benevo- lence ; and with a stern and awful voice, rebuked the boisterous element. The raging sea instantly obeyed his command. The aerial torrent stopped short in its impetuous course, and be- came silent as the grave, while the mountainous waves sunk at once into their beds, and the surface of the deep became as smooth as polished marble. The disciples had before seen their great Master perform many miracles ; and therefore had abundant reason to rely whol- ly on his power and goodness. They should have considered that he who could, by his word, restore the sick, and bring the inhabitants of the sea to their nets, could with the same ease have supported them on the surface of the deep, had the ship sunk beneath them, and carried them safe to the place whither they were going. But they seemed to have forgotten the power of their Master ; and when human assistance failed, to have abandoned all hopes of life. The blessed Jesus, there- fore, very justly rebuked them. " Why are ye fearful, O ye of little faith .^" Why should ye doubt of my power to protect you ^ The voyage was undertaken at my command ; and therefore you should have been confident that I would not suffer you to perish in it. It is indeed strange that the disciples should have heen so remarkably terrified during the storm, and after it to make this remarkable reflection : " What manner of man is this, that even the winds and the sea obey him ?" Matt. viii. 27. But it should be remembered, that the terror of the storm had deprived them of all presence of mind ; so that they did not recollect the divine power of their Master, during the fury of the tempest ; and the transition from a terrible storm, to the most perfect calm, was so quick and astonishing, that they ut- tered this reflection before the confusion in their minds was over. Soon after the storm w^as allayed, they arrived in the country of Gadara ; and on their landing, two men possessed with devils came from the tombs, to meet Jesus. One of them, who was more furious than the other, had been often bound wnth chains and fetters, but to no purpose, being always broken with great fury ; so that no man attempted farther to restrain him. Being therefore at liberty, he shunned the society of men, wandering day and night in desert places, among the sepulchres or caverns LIFE OF CHRIST. 107 where the dead were deposited, crying and making the most dis- mal complaints, and cutting- himself with stones. The disciples were terrified at the approach of these furious mortals ; but Jesus soon dissipated their fears, commanding, while the men were at a distance, the devils to come out of them. The heavenly mandate was no sooner given, than they fell on their faces, crying out, " What have I to do with thee, Jesus, thou Son of the most high God !" {Mark v. 7.) " Art thou come hither to torment us before the time f" (Matt. viii. 29.) " I adjure thee by God, that thou torment me not !" [Mark V. 7.) The apostate spirits well knew the power of the Son of God, and trembled lest he should immediately cast thera into the torments prepared for them, and not suffer them to con- tinue roving through the earth till the day of judgment, when they should be condemned to eternal punishments in the sight of the whole creation, Jesws being willing that the torments suffered b}' these miser- able men should be known, before he healed them, asked one of the devils his name, who answered, *' Legion, for we are many," {Mark v. 9,) begging at the same time, that he would not command them to repair into the deep, or bottomless pit, but suffer them to enter a herd of swine, feeding at a distance. How subtle are the wiles of the devil ! The power of the Son of God he knew was not to be resisted ; but he could not help envying the benevolent miracles he had wrought for the sons of men ; and was therefore willing to prevent, as much as possible, their good effects on the miserable people of this coun- try. This was the true reason why he begged leave to enter the herd of swine : he knew, if he could obtain that permission, he could destroy them ; and this he hoped would render our blessed Saviour odious to the wicked inhabitants of Gadara. Though Jesus well knew his crafty design, yet he ]oermitted the devils to enter the swine, that his disciples and others who were with him, might be fully convinced these unhappy persons were really possessed by apostate spirits ; and at the same time give them a terrible instance of their power, when free from all restraint. The divine permission was no sooner granted, than the spec- tators beheld, at a distance, the torments these poor creatures suffered ; with what amazing rapidity they ran to the confines of the lake, leaped from the precipices into the sea, ** and per- ished in the waters." While the persons who, a moment before were raving and cutting themselves in the most shocking man- ner, became at once meek and composed, having recovered en- tirely the exercise of their reason. Ml: 108 LIFE OF CHRIST. The keepers of the herd, terrified at this astonishing miracle, ran into the city, pubHshing in every part, the cure of the men possessed with the devils, and the destruction of the swine. This surprising report threw the inhabitants into the greatest consternation : they left the city to be spectators of so wonder- ful an event ; but when they saw the men who had been possess- ed, sitting at the feet of Jesus decently clothed, and in their right minds, their fear was increased. For knowing they had trespassed in keeping the swine, which was contrary to the law of Moses, they dreaded a more severe punishment ; and being ignorant of the goodness of Jesus, though he had given them so remarkable a proof of it, in the cure of these wretched mor- tals, they besought him that he would leave their countr}^ There prevailed a custom among the heathens, when any illustrious hero had dehvercd his country from his enemies, or from any other great evil, to erect lofty columns to his memory ; his statue was seen in every place ; altars blazed to its glory ; they honored him with the high appellatioit of Saviour ; and thought nothing, not even divine honors, too great to confer upon him. But when Christ had removed a monster from the Gadarenes, more formidable and fearful than any in heathen history, even a " legion of devils," and rendered the way, by which no man could pass before, secure from danger ; instead of being received by them as a Saviour, and as a God, with the acclamations and hosannas of the people, he was besought to depart out of their coasts. Stupid people ! they had, indeed, lost their herd of swine ; but surely the valuable gift they had received, in two of their countrymen and fellow-creatm-es being delivered from the tyranny of Satan, was better than the cattle on a thousand hills, and merited, at least, their thanks and acknowledgments ! The stupid request of the Gadarenes was, however, compli- ed with by the blessed Jesus, who, entering the ship, return- ed to the country from whence he came, leaving them a valua- ble pledge of his love, and us a noble pattern of perseverance in well-doing, even when our kindnesses are condemned, or re- quited with injuries. He would not suffer the persons dispos- sessed to accompany him, though they earnestly requested it ; but ordered them to stay in their own country, as a standing monument both of his power and goodness. " Go home to thy friends," said the compassionate Jesus to one of them, " and tell them how great things the Lord hath done for thee, and hath had compassion on thee." Alark v. 19. We cannot but remark in this place, that we have here a fuller display of the tyranny and power of the devil, than in any other part of scripture : and, therefore, we may oppose it to the loose scoffs, and recommend it to the serious attention of LIFE OF CHRIST. 109 those infidels and thoughtless sinners, who like the pharisecs and sadducees of old, when exhorted to abandon their evil courses, from a consideration of the power of Satan, and the dread of eternal torments, made a mock at both, esteeming them nothing more than religious fables, calculated to keep an ignorant world in awe. But with regard to themselves they vainly think their minds too well furnished with wisdom, and their discernment too penetrating, to believe any thing of the flames of the bottomless pit, and the malice of the prince who sways the sceptre of that horrid place ; esteeming him a more mild and generous governor than he is represented in this mir- acle. But could they be persuaded to attend seriously to the miserable spectacle drawn by the Evangelist, of a wretched mortal, naked, dwelling in tombs, crying out day and night, cutting himself with stones, furious, fierce, destructive ; surely their scofls and idle mockeries would be changed into compas- sion, and a watchful care of themselves. This surely common prudence would dictate. But if they will deride, and still dis- believe, a short space of time, perhaps a single moment, will convince them of their fatal error ; and dreadful experience force them to acknowledge the greatness of the tyranny, the bitterness and malice of this prince of darkness, against the souls of the sons of men. May that blindness of mind, and obduracy of heart, be re- moved, that so they may know and acknowledge the salvation of God, even Jesus, who is the way, the truth, and the life ! CHAPTER IX. Our Lord proceeds in acts of mercy and benevolence. — Adds Matthew to the number of his Disciples. — Casts out an evil Spirit. — Passes again through Galilee. — Selects twelve from among his Disciples, as his constant followers and compan- ions, and harangues the multitude in an excellent discourse. The arrival of our Saviour and his disciples at Caperna- um, a city of Galilee, was no sooner published, than such throngs of people were gathered together, that the house could not contain them, nor even the court before it. He however, preached the words of eternal life to the listening audience, among whom were many pharisees and doctors of the law, who, from the fame of his miracles, were come from all quar- ters to hear him. 110 LIFE OF CHRIST. He not only addressed them in the most nervous and pa- thetic manner, in order to inculcate the doctrines he deliver- ed ; but also performed such astonishing miracles as ought to have removed all their scruples with regard to the truth of his mission. Among other instances he gave of his divine power, was that of restoring a man to perfect health, who had long been afflicted with the palsy, and was reduced by that terrible disease to the most melanchol^^ condition, being unable to move any member of his body, but geemed rather an emaciated carcase than a man. This miserable object was supported in his bed by four persons, who being unable to enter by the door, on ac- count of the multitude, carried him to the top of the house, which, like the other roofs in that country, was flat, and had a battlement round, according to the direction given by Moses. Deut. xvii. 8. On these roofs there was a kind of trap-door, by which they came out of the houses upon the roofs, where they spent a con- siderable part of the day. It was also common to have a flight of stairs from the garden to the roof: and by these the per- sons seem to have carried the sick of the palsy 5 but finding the door fastened, forced it open, or uncovered the roof, and through the opening let down by ropes, the sick of the palsy, lying on his bed into the midst of the company, before Jesus, who seeing the faith of the friends of this afflicted person, he had compassion on him, and spake aloud, " Son, be of good cheer ! thy sins are forgiven thee." The pride of the scribes taking ofl^ence at this saying, cried out, this man speaketh blasphemy ; for he appropriates that to himself, which is solely the province of Omnipotence. " Who can forgive sins, but God only?" They were ignorant that the person who uttered such gracious words was the Son of God ; and consequently, had the power of forgiving the sins of the human race. But our Lord, who had recourse to the most secret recesses of the heart, and was willing to shew them that he was really endued with the Spirit of God, said to them, " Wherefore think ye evil in your hearts ? For whether is it easier to say to the sick of the palsy. Thy sins be forgiven thee, or to say, Arise, take up thy bed, and walk ?" These were questions beyond the abilities of the haughty scribes to answer, and they held their peace. The blessed Jesus then added, that the mir- acle he was going to perform would sufficiently demonstrate that he had not usurped what did not in the strictest manner, belong to him. And turning himself from these bigoted teach- ers of Israel, towards the sick of the palsy, he said unto him, LIFE OF CHRIST. Ill ** Arise, take up thy bed, and go unto thine own house." Matt* ix. 6. Nor was tliis divine mandate any sooner given, than the man was restored to his former -heahh and strength; and, to the astonishment of all present, rose, took up his bed, and de- parted to his own house, glorifying God. And all the people, when they saw this great work, expressed the highest degree of surprise, mixed with admiration, for the great honor the Al- mighty had conferred on human nature. " They -glorified God, who had given such power unto men." But with regard to the scribes and pharisees, though they must have been confounded at this miracle, yet they still con- tinued in their unbelief; an instance, which should awaken in us the most serious thoughts, as it abundantl}^ demonstrates, that the palsy of the soul is a much more deplorable disease than the palsy of the body. The blessed Jesus having wrought this miracle, repaired to the sea-side, and taught a multitude of people. What the sub- ject of his sermon was, the Evangelists have not told us ; but it was, doubtless, like the rest, calculated to promote the eternal welfare of mankind. His discourse being ended, he returned to the city ; and in his way saw Matthew, or Levi, the son of Alpheus, a rich pub- lican, sitting in his office, where the customs were levied, at the port of Capernaum, whom he ordered to follow him. Mat- thew immediately obeyed the summons, and followed the Sav- iour of the world, to pursue a far more honorable and im- portant employment, being afterwards both an apostle and Evan- gehst. A few days after his calling, he made a splendid entertain- ment for his Master, inviting all the publicans he knew ; hop- ing, that by hearing the heavenly conversation of Christ, they might also repent and embrace the doctrines of the Gospel. The self-righteous scribes and pharisees, who considered all men as sinners except themselves, especially the publicans, were highly offended that one who called himself a prophet, should so far demean himself, as to be seen in the company of such men ; and asked his disciples with an air of insolence, in the hearing of all the guests, how their Master could sit down at the same table with publicans and sinners ? Our Lord replied to this artful question, that the sick only had need of a physician, and desired them to reflect seriously on the prophet Hosea's declaration : "I will have mercy, and not sacrifice." The turning sinners into the paths of righteous- ness, which is the highest act of benevolence, is far more ac- ceptable to the Almighty, than all the ceremonies of the law of Moses, so highly magnified by your fraternity ; who, on many 113 LIFE OF CHRIST. occasions, observe them at the expense of charity ; adding, '' I am not come to call the righteous, but sinners to repentance." The repentance of tlie righteous is not so much the object of my attention, as the conversion- of sinners. This answer, however satisfactory to an unprejudiced person, was far from being so to the scribes and pharisees, who, joining with some of John's disciples, then present, returned to Mat- thew's house, and demanded of Jesus why his disciples wholly neglected to fast, a duty often performed by the rulers of Isra- el, and the disciples of John ? To this the blessed Jesus repli- ed, it is not a proper season for the friends of the bridegroom to fast and afflict themselves, while they enjoy bis company : *' but the days will come, when the bridegroom shall be taken away from them, and then they shall fast." The various calam- ities and afflictions that shall attend them, after the departure of their Master, shall cause them to fast, which they shall repeat as often as the circumstances of distress and danger with which the}^ are surrounded, shall require. And added, that to have obliged his disciples to observe the precepts of frequent absti- nence, at a time when he w^as employing them to preach the Gospel, by which all the legal ceremonies of the law were to be abolished, would have been as absurd, as to sew a piece of new cloth upon a rotten garment, which would only make the rent the worse ; or to put new wine into old leathern bottles, which, on the first fermentation of the liquor, would burst. In- dicating, that the old corrupt nature of man would not admit of a thorough reformation being made at once : that infant vir- tue must not immediately be put to the greatest trials, lest it be destroyed by the severity of the exercise. During this controversy between our Lord and the haughty scribes and pharisees, in Matthew's house, Jairus, a ruler of the synagogue, came running to him in all the agonies of grief; and in the presence of the whole company, fell on the ground before him, beseeching that he would come and heal his daugh- ter, who lay at the point of death. When did the beneficent Jesus deny his gracious assistance to those who implored it of him ? He immediately arose, and followed the ruler towards his house, surrounded by a great multitude of people, who were desirous of seeing so great a miracle. But as he passed through the streets, a woman, who had for twelve years been afflicted with an issue, or flux, of blood, and had spent her whole substance on physicians to no purpose, *' came behind him, and touched the hem of his garment : for she said within herself, If I may but touch his clothes I shall be well." Nor was she deceived ; for no sooner had she touched the border of the garment of the Son of God, than *' her issue LIFE OF CHRIST. Il3 of blood dried up ;" and she felt, by the return of her health and strength, and other agreeable sensations that accompany such sudden changes, from painful diseases to perfect health, that the cure was absolutely complete. Rut this transaction could not be concealed : the blessed Jesug knew the whole, and her secret thoughts, before she put them in practice ; and, pleased with the opinion this woman had enter- tained both of his power and goodness, would not, by any means, suller it to pass unapplauded. Accordingly, he turned himself about, and asked, *' VV^ho touched me ?" He well knew the person : but asked this question for the fuller manifestation of the woman's faith, and that he might have an opportunity of instructing and comforting her. His disciples being ignorant of what had passed, were sur- prised at the question : " Thou seest," said they to their Master, " the multitude thronging and pressing thee, and saycst thou, Who touched me .^" They did not distinguish between the spir- itual and corporeal touch, nor knew that such efficacious virtue had gone out of their Master. Jesus, however, persisted in knowing who it was that had done the thing : and the woman, finding it vain to conceal her action any longer, came to him, trembling, and told him all. Perhaps the uncleanness of her distemper was the reason of her fear, thinking he would be oifended, even at her touching the hem of his garment. But the divine physician, far from being angry, spake to her in the kindest manner, and commended her faith, on which account he had consented to heal her plague : *' Daughter be of good comfort : thy faith hath made thee whole." Matt. ix. 22. Such a miraculous incident must, doubtless, have greatly strengthened the ruler's faith ; for behold, a virtue, little inferior to that of raising the dead, issues from the border of Christ's garment, and heals a disease, which, for the space of twelve years, had baffled all the precepts of the healing art, and defied the power of medicine. Indeed, the faith of this ruler had great need of the strongest confirmations; for news was brought him, that his daughter was even now dead ; and therefore it was needless for him to give any further trouble to Jesus, not in the least suspecting that he had power to recall the fleeting spirit, and to reanimate a breathless carcass. This message was a terrible blow to the aflfectionate parent. His only daughter, who, a few days before, was in the bloom of youth, was now a pale and lifeless corpse ; and with her all his joys and comforts were fled. But Jesus, commiserating his grief, desired him to be comforted, promising that his daughter should be made whole. On his coming to the ruler's house, he found it full of mourners, who made terrible lamentations ; a aufficient demon- 15 114 LIFE OF CHRIST. stration that the damsel was really dead. And, accordingW, when our blessed Saviour desh-ed the mourners to cease their funeral ceremonies, as '' the maid was not dead, but sleeping," they " laughed him to scorn." It is necessary to remark, in this place, that the Jews, when they spoke of a person's death, styled it "sleep," to intimate their belief that his spirit existed in the happy scenes of para- dise, and their hopes of a future resurrection to life eternal. But the blessed Jesus used the word with remarkable propriety, to signify, that though she was now locked in the cold embraces of death, yet he was going to release her from the power of the king of terrors, with the same ease as a person is awaked from sleep. Thus our blessed Saviour, in the very manner of per- forming a miracle, modestly declined the honor that would un- doubtedly result from a work so greatly superior to all the powers of the sons of men. Having thus briefly addressed the mourners, he entered the chamber where the damsel was lying, but suffered none to follow him, except Peter, James, and John ; together with the father and mother of the damsel. Probably his reason for suffering these only to be spectators of so stupendous a work, was, that they might have an opportunity of examining the whole transac- tion in the most careful manner, and be thence enabled, after- wards, to report it upon the fullest conviction, and with every circumstance of credibilit}^ The blessed Jesus now approached the body, took her by the hand, and, with a gentle voice, said, " Maid, arise !" The heavenly command was instantly obeyed : the damsel arose, as from a sleep, and with all the appearance of health and vigor ; for Jesus commanded to give her something to eat : a plain proof that she did not appear in the weak and languishing con- dition of a person worn out with disease, or even like one who had fainted away ; a circumstance that abundantly proves the greatness and perfection of the miracle. It is, therefore, no wonder that her parents should be astonished at so stupejidous a work, the fame of which was soon spread through all the neigh- boring country ; though Jesus, who was in every sense above praise, and therefore never courted it, had strictly charged them that they should tell no man what was done. These instances of power did the blessed Jesus displa}', to convince the world, that those who die in him are not dead ; and that he hath the keys of life and death. Those also of the present age, who believe that the soul sleeps with the body till the resurrection, would do well to consider the expression of the Evangelist, " Her spirit came again," Luke, viii. 55 ; which sufficiently shews that the soul exists separately, when the body is laid in the chambers of the grave. LIFE OF CHRIST. 116 Having performed this benevolent miracle, our blessed Sav- iour left tlie ruler's house, and was followed through the streets by two blind men, imploring assistance ; nor did they implore in vain. The Redeemer of mankind was, and still is, always ready to grant the petitions of those who apply to him for re- lief. Accordingly, he was no sooner entered into the house, to avoid the thronging of the multitude, than he touched their eyes and said, " According to your faith, be it unto you,*' Mait. ix, 29 ; and immediately the valuable gift of sight was bestowed upon them. The blind men were so overjoyed at beholding the light, that though our Saviour charged them to keep the miracle a secret, they published his fame in every part of the country, being un- willing to conceal what, in gratitude for so great a mercy, they thought themselves obliged to divulge. The men, who had thus miraculously received their sight, being departed, the multitude brought to him a " dumb man possessed with a devil." So moving a sight could not fail of attracting a compassionate regard from the Saviour of the world, who, being never weary of well-doing, immediately cast out the apostate spirit ; on which the dumb man recovered the use of his speech, and spoke in a very rational manner to the multitude, who, v/ith one voice, declared, that such wondrous works were never wrought by any of the old prophets. " It was never so seen in Israel." Matt. ix. 33. These works did not remove the prejudices of the pharisees, who, being unable to deny the miracle, insinuated that he did it by a power received from Beelzebub, " the prin.ce of the devils." A poor pretence indeed, which did not escape the ani- madversion it deserved from the Saviour of the world, as we shall see in a succeeding, chapter. VV ell might the prophet Isaiah cry out, in a prophetic ecstacy, "Who hath believed our report f And to whom is the arm of the Lord revealed f" But all their calumnies could not provoke the meek and mer- ciful Jesus lo cease from performing these compassionate offices for the children of men. On the contrary, he exerted himself still more and more, to promote the prosperity and salvation of the whole human race. Accordingly, he left Capernaum, and travelled th.rough the country, in search of miserable objects, on whom he might confer haj)piness and peace: visitin"- *' all the cities and villages, teaching in their synagogues, and preach- ing the Gospel of the kingdom, and healing every sickness, and every disease among the people." Matt. ix. 35. In his return from this tour to Capernaum, he was attended by a great number of people, who expressed a more than com- mon desire to hear the doctrine of the Gospel. An incident 118 LIFE OF CHRIST. abundantly sufficient to engage the attention of this divine teach- er, who was always careful to cultivate the latent seeds of virtue, and cherish the least appearance of piety and religion. It was not this desire of the people alone that excited his com- passion towards them : he well knew they were wholly destitute of spiritual teachers ; for the scribes and pharisees, who ought to have instructed them, were bhnd, perverse, and lazy guides, who, instead of seeking the glory of the Almighty, made it their whole business to support and augment their own. They magnified the ritual ceremonies and traditions, but took no care to inspire the people with a love for virtue. " To do jus- tice, love mercy, and walk humbly with their God^" were no parts of their doctrine. The small appearance of religion they entertained was wholly hypocritical ; and the disputes carried on with so much bitterness, between the factions of the pharisees and sadducees, distracted the minds of the people. The inhabitants of Judea were truly in a deplorable situation, which called loudly for the compassion of the Son of God, who always regarded the descendants of Jacob with the most tender aflection. He saw the sheep of Israel scattered on the barren wastes of error and superstition ; without a shepherd to lead them to the heavenly pastures of the law and the propliets. He saw ; he commiserated their distress ; and resolved to provide some remedy for it. Accordingly he directed his apostles to intercede with the Almighty, who, by his servants, the prophets, had sown the seeds of piety and virtue in the minds of the Jews that he would not suffer the rich harvest to be lost, for want of laborers. '* The harvest," said the blessed Jesus to his disci- plea, '* truly is plenteous, but the laboreis are few. Fray ye, therefore, the Lord of the harvest, that he will send forth labor- ers into his harvest." Matt. ix. 37, 38. To these gracious acts he added the most powerful of all in- tercessions to the throne of grace, his own prevailing prayer. And, accordingly, ascended to the top of the mountnin, and there spent the night in making the most powerful petitions, in behalf of '* the lost sheep of Israel," to his heavenly Father. Having spent the night in this pious exercise, he lost no time in putting his beneficent intentions in execution ; for no sooner had darkness withdrawn her sable veil, and the blushing rays of the morning adorned the chambers of the east, than this benev- olent Redeemer of mankind called his disciples to him, and chose twelve, " whom he named apostles, to be with him : and that he might send them forth to preach." He ordered them to be with him, that they might learn from his own mouth the doctrines they were to preach to the whole world ; that they might *' see his glory," the transcendant glory of the virtues 1^ LIFE OF CHRIST. lit which adorned his human life ; and that they might be witnesses of all the wondrous works he ghoukl perform, during his resi- dence in the vale of misery, and by whicli his mission from the courts of heaven was to be fully demonstrated. These twelve persons, thus qualified, were to supply the peo- ple with that spiritual food they so greatly wanted, both while their master continued here below, and after his ascension to the right hand of Power. Having ordained them to their respective offices, he sent them out by two and two, into the most distant parts of Judea, to preach there the glad tidings of the Gospel, and prepare the way tor their Master, the great Shepherd of Israel. And that nothing might be wanting to render their preaching acceptable to the people, and confirm the important doctrines they delivered, he invested them with full power to cure all diseases, cast out devils, and even to raise the dead. Perhaps the number of the twelve apostles was fixed upon rather than any other, to shew that God intended, by their min- istry, to gather together the scattered remnant of the twelve tribes of Israel. But be that as it may, these twelve apostles con- stantly continued with him from the time of their election, till he ofiered himself a sacrifice on the cross, for the sins of man^ kind, never departing from him, unless by his own appoint-, ment. All these persons being illiterate Galileans, and at first des- titute of the qualifications necessary in the discharge of their duty, integrity alone excepted, were the most unlikely persona in the world to confound the wisdom of the wise, baflle the power of the mighty, overturn the many false religions which then flourished every where, under the protection of the civil government ; and, in short, to reform the manners of mankind, then universally corrupted. Had the choice of instruments for so grand an undertaking been committed to human prudence, such, doubtless, would have been chosen, as were remarkable for learning, strong reasoning, and prevailing eloquence. But behold the wisdom of God, infinitely superior to that of man, acted very difierently ; for the treasure of the Gospel was committed to earthen vessels, that the excellency of its power might in all countries appear to be of God. Accordingly, the religion which these illiterate Galileans taught through the world, exhibited a far juster notion of things than the Grecian and Roman philosophers were able to attain, though their lives were spent in study and contemplation. Hence by its own intrinsic splendor, as well as by the external glory of the miracles that accompanied it, this religion sufficient- ly appeared to be wholly original and divine. ilg LIFE OF CHRIST. Besides, its truth and dignity were sufficiently attested, by the remarkable success that attended it. It was received every where by the bulk of mankind with the highest applause, as something they had hitherto been seeking in vain ; while the maxims and precepts of the philosophers seldom spread farther than their re- spective schools. It was, therefore, with the highest wisdom that the foundations of the church were laid in the labors of a few illiterate fishermen, for it demonstrated, with irresistible evidence, that the immense fabric was at first raised, and is still sustained, not by the arm. of flesh, but purely by the hand of the Almighty. After appointing the twelve apostles, he came down from the mountain, and was joyfully received by the mxultitudes of people who were waiting for him in the plain and pressed to touch him ; well knowing that if they could only touch the border of his garment, they should be healed of whatever distemper they were afllicted with. A sufficient reason why they were continu- ally waiting for him, and were willing to accompany him, even into the remotest corners of the wilderness. The preaching and miracles of our Lord were not attended to by the low and vulgar only ; persons of the first rank and character came from distant parts of the country, to converse with him, hear his doctrine, and be spectators of his wonderful works. It therefore evidently appears, that persons of all ranks were desirous of following him ; and their desire could be found- ed on nothing but the truth of his miracles. After healing all the sick among the multitude, he turned towards his disciples, and delivered a divine discourse, some- thing like that he had before preached to them on the moun- tain : but in the former, he only pronounced blessings, whereas, in the latter, he added curses also ; and in this principally it differs from that recorded by St. Matthew : I shall therefore only select a few passages from the sermon now delivered, as I have given a larger paraphrase on the former. " Wo unto you that are rich, for ye have received your con- solation." Luke, vi. 24. Riches, considered in themselves, have no tendency to render us the objects of the Almighty's hatred, unless accompanied with those vices which too often flow from an opulent fortune ; as luxury, coveteousness, and the like. The wo, therefore, is here denounced against such only as are contaminated with these vices ; for those who make a proper use of their wealth, and possess the virtues which should accompany influence, have no share in the malediction. »* Wc unto you that are full, for ye shall hunger." The pain ye shall suffer in a future life shall be sharp and excrucia- ting. Tho opportunities you neglected of doing good to your LIFE OF CHRIST. UQ afflicted brethren in this hfc, shall then be remembered with the most poignant grief and bewailed with the most bitter la- mentations. '* Wo unto you that laugh now, for ye shall mourn and weep." This malediction of our blessed Saviour is not incon- sistent with the apostle's precept, which commands Christians always to rejoice. Neither is the mirth, against which the wo is here denounced, to be understood of that constant cheerful- ness of temper which arises in tlie breast of true Christians, from the comfortable and cheerful doctrine with which they are en- lightened by the Gospel, the assurance they have of reconcilia- tion with God, the hope they have of everlasting life, and the pleasure they enjoy in the practice of virtue and the other duties of religion ; but it relates to that turbulent, carnal mirth, that excessive levity and vanity of spirit, which arises not from any solid foundation, but from immoderate sensual pleasures, of those vain amusements of life in which the giddy and the gay contrive to spend their time ; that sort of mirth which dissipates thoug'ht, leaves no time for consideration, and gives them an utter aversion to all serious reflection. Persons who constant- ly indulge themselves in this kind of mirth shall weep and mourn eternally, when they are excluded from the joys of heaven, and banished for ever from the presence of God, by the light of whose countenance all the righteous are enlivened, and made transcendently happy. " Wo unto you when all men shall speak well of you, for so did their fathers to the false prophets." Wo unto you, if by propagating such doctrines as encourage men in sin, you shall gain to yourselves the applause and flattery of the generality of men ; for thus in old times did the false prophets and deceivers, who, accommodating their doctrines to the lusts and passions of men, gained the applause of men, but incurred the wrath and displeasure of a just and all-seeing God. CHAPTER X. Coaiinuation of our Lord^a glorious doctrines, hencficent aciSf and astonishing miracles, wrought in confirmation of the Divin- ity of his Mission and the extending of his heavenly Kingdom. The divine preacher having closed this excellent sermon, repaired to Capernaum, and was met by certain messengers f 190 LIFE OF CHRISl*. from a centurion, desiring him to come and heal a servant, who was dear to him, and ready to die. This centurion, from the account given of him by the Evan- gelist, seems to have been a proselyte to the Jewish religion, as he was a lover of the sons of Jacob, and had erected for them a place of worship ; and accordingly, the inhabitants of Caper- naum strongly espoused his cause on this occasion, saying, ** that he was worthy for whom he should do this. For he loveth our nation, and he hath built us a synagogue." Luke, vii. 4, 5. There was not the least danger that this petition would be rejected by the blessed Jesus, who sought all occasions of doing good to the children of men. Accordingly, he very readily accompanied the messengers ; but before he came to the house, he was met by some of the centurion's friends, who expressed the high idea that officer entertained of his power, and desired that he would not take the trouble of coming to his house, as a word was abundantly sufficient to perform the cure. At this message, Jesus turned himself about, and said to the muliitude, *' I say unto you, 1 have not found so great faith, no not in Israel." LuTce^ vii. 9. The persons having delivered their message, returned to the house, and found the servant, who had been sick, perfectly re- covered. Many persons have thought that this miracle, and that men- tioned in Matt* viii. are the same ; but this is a mistake. The centurion, in the former, came in person, but in the latter, the petition was sent by the elders of Capernaum. There is not the least hint in the first miracle, that the centurion was a pro- selyte ; but he in the second, is said to have been a lover of the Jewish nation, and to have built them a synagogue. Sever- al other particulars, which prove these miracles to have been really different, will easily occur to the reader, and therefore I shall not here enumerate them ; what has been said will, I pre- sume, be sufficient to remove any objection that may be offered against my considering them as different transactions. Having thus miraculously healed the centurion's servant, he repaired to Peter's house to eat bread ; but the multitude came again together, and surrounded the house in a very tumultuous manner, demanding, in all probability, that he would heal their sick : and it was not without difficulty, they were dispersed by his friends. The multitude being dispersed, Jesus called unto him the twelve apostles he had before chosen, and conferred on them the power of working miracles, in confirmation of the doctrines they were appointed to preach, and delivered them such instruc- LIFE OF CHRIST. i^ tions as he thought necessary, to enable them to discharge the duties of this important commission. " Go," said tlieir heavenly Master, " and preach, saying, the kingdom of hea\cn is at hand." Publish in ever}' corner of Judea, the glad tidings of the Gospel, and the near approach of the great Messiah's kingdom : not a temporal, but a spiritual empire, consisting of righteousness and peace. To inure them to those hardships and dangers which were to attend them in their preaching, after the death of their Master, our Lord forbade them to provide any thing for their journey ; teaching them to rely wholly on the providence of God, for sup- port in every distress, and to have recourse to his protection in every danger. Our Lord's disciples had, perhaps, flattered themselves ifeith the pleasing expectation, that the glad tidings they were going to publish, and the miraculous cures they were enabled to per- form, would procure them an honorable reception wherever they came. Their Master, however,, told them the event would not in any manner answer their expectations ; but that they were every where to be despised, persecuted, delivered into the hands of the rulers, and punished as wicked men. But, at the sanie time he promised them the aid of the Almighty, and gave them instructions for their behaviour in every particular. He added, that those who rejected their message should be treated with severity, by the great Judge of all the earth ; but those who received them kindly, and gave even a cup of cold water to the least of his disciples, for their Master's sake, should not fail of receiving a large reward. Having received this commission, the apostles visited all the parts of Palestine, where the Jews inhabited, preaching the Gospel and the doctrine of repentance, working miracles for its confirmation, and particularly healed the sick, while our blessed Saviour continued the course of his ministry in Galilee. The apostles being returned from their tour, Jesus went to Nain, a town situated near Endor, about two miles south of Mount Tabor, attended by many of his disciples, and a great multitude of people. On their coming to the entrance of the city, a melancholy scene presented itself to the eyes of Jesus and his followers. *' Behold there was a dead rnan carried out, the only son of his mother, and she was a widow.". Luke vii. 12. Who would not have imagined, that God had indeed ** forgotten to be gra- cious, and in his anger shut up his tender mercies" from this poor widow, suffering under the heaviest load, and laboring un- der the most oppressive burden of distress P Deprived of her son, her only son, in the flower of his youth ; when he might have repaid his mother's toils, and been to her in the place of a 16 U2, LIFE OF CHRIST. husband ; of that husband she had long since lost, and whose loss was supportable only through the comfort of this child, the surviving image of his departed father, the balm of all her grief, the hope of her afflicted soul: who now shall administer consolation to this solitary widow, to this lonely parent, bereav- ed of her husband, deprived of her child ? What misery can be more complicated f What can be more natural than that she should "refuse. to be comforted," that she should "go down to the grave with mourning," and visit the chambers of death, the residence of the beloved remains of her husband and her son, with sorrow? Towards the receptacle of mortality, that dreary waste of forgetfulness, the mournful funeral was now, with slow and sol- emr^ pomp advancing, when the compassionate Redeemer of mankind met the melancholy procession, composed of a long train of her weeping neighbors and relations, who pitied her distress, sympathized with her in this great affliction, and were melted with compassion at her deplorable circumstances : but sighs and tears were all they had to offer ; relief could not be expected from a human being : their commiseration though grateful to her oppressed soul, could neither restore the hus- band nor the son : submission and patience were the only lessons they could preach, or this afflicted daughter of Israel learn. But though man was unable to relieve the distresses of thi& disconsolate widow, the Saviour of the world, who beheld the melancholy procession, was both able and wiUing to do it. There was no need of a powerful solicitor to implore assistance from the Son of God, his own compassion wa^ abundantly suffi- cient. "When the Lord saw her, he had compassion on her :"" he both sought the patient, and offered the cure unexpectedly. " Weep not," said the blessed Jesus to this afflicted woman. Alas ! it had been wholly in vain to forbid her refrain from tears, who had lost her only child, the sole comfort of her age, with- out administering the balm of comfort to heal her broken spirit. This our compassionate Redeemer well knew ; and, therefore, immediately advancing towards the corpse^ '^ he touched the bier :" the pomp of the funeral was instantly stopped, silence closed every mouth, and expectation filled the breast of every spectator. But this deep suspense did not long continue ; that glorious voice, which shall one day call our dead bodies from the grave, filled their ears with the remarkable words : " Young man, I say mito thee, arise." Nor was this powerful command uttered without its effect. " He spake, and it was done :'' he called with authority, and immediately " he that was dead sat up, and began to speak; and he restored him to his mother." He did not shew liim around to the multitude ; but by a singu- LIFE OF CHRIST. 125 lar act of modesty and humanity, delivered him ta his late af- flicted now astonished, and rejoicing mother, to intimate, that in compassion to her great distress, he had wrought this stupen- dous miracle. A holy and awful fear fell on all who heard and saw this astonishing event ; " and they glorified God, saying, that a great prophet is risen up among us; and that God hath visited his people." Here it must be observed, that as this miracle is liable to no objection, it therefore abundantly proves, that the power of the blessed Jesus was truly and absolutely divine. He met this funeral procession by accident. It was composed of the great- est part of the inhabitants of the city, who bewailed the dis- consolate state of the afflicted widow, and therefore well knew that the youth was really dead. The powerful word, which called the breathless body to life, was delivered in an audible voice, before all the company, and even at the very gate of the city, the place of public resort. This miracle, with others amply attested, abundantly evince the truth of our Saviour's mission, and that he was, indeed, the Son of God, the Redeemer of mankind. CHAPTER XI. * The character of John the Baptist cleared and justified hy the blessed Jesus. — -He visits Simon the Pharisee. — Display of our Lord^s humility and condescension. We have taken notice, in a foregoing chapter, that Herod, incensed at the honest freedom of the Baptist reproving his adulterous commerce with Herodias, his brother Philip's wife, had cast him into prison ; and in this state he still continued, though his disciples were suffered to visit and converse with him. In one of these visits they had given him an account of our Saviour's having elected twelve apostles to preach the Gos- pel, and of his miracles, particularly of his raiding to life the daughter of Jairus, and the son of the widow of Nain. On hearing these wonderful relations, the Baptist immedi- ately dispatched two of his disciples to Jesus, to ask him this important question : '^ Art thou he that should come, or look we for another.^ Accordingly, the disciples of John came to Jesus, and pro- posed the question of their master, at the very time when he 124 LIFE OF CHRIST. " cured many of their infirmities and plagues, and of evil spir- its, and to many that were blind he gave sight." Jesus, there- fore, instead of directly answering their question, bid them re- turn, and inform their master what they had seen : " Go," said he, " and shew John again those things which ye do hear and see : the blind receive their sight, the lepers are cleansed, and the deaf hear ; the dead are raised up, and the poor have the Gospel preached to them." Matt. xi. 4. 5. Go, tell your master, that the very miracles the prophet Isaiah so long since foretold should be wrought by the Messiah, you have your- selves seen performed. It appears from the Scripture, that the Baptist, through the whole course of his ministry, had borne constant and ample tes- timony to our Saviour's divine mission ; that he exhorted those who came to him, to rest their faith, not on himself, but on " him that should come after him ;" and that as soon as he was ac- quainted who Jesus was, by a visible descent of the Holy Ghost, and a voice from heaven, he made it his business to dispose the Jews in general, and his own disciples in particular, to re- ceive and reverence him, by testifying every where, that he was the "Son of God, the Lamb of God, who came down from heaven," and " spake the words of God," and " to whom God had given the Spirit, by measure." The Baptist therefore, well knew who Jesus was ; and, con- sequently, he did not send his disciples to ask this question, to solve any doubt in his mind, concerning the Saviour of the world. But it may be asked what else could induce the Baptist to put such a question ? To this, some answer, that he had no other intention, than to satisfy his disciples that Jesus was the Messiah, so long expected among the Jews ; and to engage them. to follow a more perfect Master, especially as he himself was now on the point of leaving the world. This solution is doubtless partly right, but it does not seem to remove the whole difficulty, as it is plain from the very ac- count recorded by the Evangelist, that the question had actual- ly some relation to himself; and therefore we must remove the difficulty by another method. In order to which it must be re- membered that John had long been confined in prison, that he was persuaded it was necessary for him to preach the Gospel, and prepare men to receive the kingdom of the Messiah ; and for that reason, from the very time of his imprisonment, he earnestly expected the Messiah would exert his power to procure his release. But on hearing that Jesus had chosen twelve ilht- erate fishermen to preach the Gospel, had furnished them with miraculous powers, in order to enable them to perform so great a work ; and that two persons of no consequence were raised LIFE OF CHRIST. 125 from the dead, wlille he was suflered to remain in prison, he be- gan to think himself neglected, and his services disregarded. He therefore sent two of his disciples to ask lilm this question : " Art thou he that should come : or look we for another?" Not that he entertained any doubt of his being the true Messiah, in- tending nothing more, by asking the question, but to complain that Jesus had not acted the part which he thought the Messiah should have acted : and that this was really the. case, seems sufficiently plain, from the caution added by our blessed Sav- iour himself. "And blessed is he whosoever shall not be offen- ded in me :" as if he had said, When you have informed your master of what you have seen and heard, tell him that he would do well not to be offended, either at the choice of the apostles, or that no miracle has been wrought for his release. From this circumstance it is evident, that impatience on ac- count of his long confinement, was the true reason for the Bap- tist's sending his disciples with this question to Jesus ; and that the purport of the answer was, to teach him submission, in a case that was plainly above the reach of his judgment. Lest the people, from this conversation, shonld imbibe any notion prejudicial to the character of the Baptist, our blessed Saviour thought fit to place it in a proper point of light. He praised his invincible courage and constancy, which was not to be overcome, or " like a reed to be shaken with the wind:" his austere and mortified life, : for he was not '* -clothed in soft rai- ment," Hke those who wait in the palaces of kings; adding, that he was " a prophet, nay more than a prophet. For this is he of whom it was written. Behold, 1 send my messenger be- fore thy face, which shall prepare thy way before thee." But subjoined, " Notwithstanding, he that is the least in the kingdom of heaven, is greater than he. The propriety of this remark will appear, when it is consider- ed ihat though the Baptist excelled all the prophets that were before him, yet the least inspired . person in the kingdom of heaven, the least apostle or preacher of the Gospel, was great- er than he ; because, by constantly attending on Jesus, they were much better acquainted with his character, disposition, and doctrine, than the Baptist, who had only seen him transiently; wherefore, in respect of their personal knowledge of the Messi- ah, the apostles greatly excelled the Baptist. They were also employed, not in making preparation for the Messiah's king- dom, but in erecting it ; and consequently greater than the Bap- tist with regard to" the dignity of their office. Moreover, by having the gift of miracles, and the like, conferred on them, for that office, they were far superior to him with regard to il- lumination. They were so fully possessed by the. spirit, that on all occasions they could declare the will of God, infallibly, be- 126 LIFE OF CHRIST. itig, as it were, living oracles ; and having been the subjects of ancient prophecies, they had been long expected by the people of God. Having thus shewn the greatness of the Baptist's character, find wherein he was surpassed by the disciples, our blessed Sav- iour took occasion from thence to blame the perverseness of the age, in rejecting both his own and the Baptist's testimony. It seems that the scribes and pharisees, seeing their pretend- ed mortifications eclipsed by the real austerity of the Baptist, imprudently affirmed that his living in tlie deserts, his shunning ihe company of men, the coarseness of his clothing, the ab- stemiousness of his diet, and the other severities he practised, were the effects of his being possessed of an apostate spirit, or of a religious melancholy. " For John came neither eating nor drinking, and they say he hath a devil." Matt. xi. 18. On the other hand, they would not hsten to the heavenly doctrines preached by Christ, because he did not separate him- self from society ; attributing his free manner of living to a cer- tain looseness of disposition, though they well knew that he ob- served the strictest temperance himself, and never encouraged the vices of others, either by dissimulation, or example. " The son of man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners; but wisdom is justified of her children." Matt. xi. 19. He next proceeded to upbraid the several cities where his most wonderful works had been performed. For though they had heard him preach many awakening sermons, and seen him perform such astonishing miracles, such as would have convert- ed Tyre, Sidon, and Sodom, cities infamous for their impiety, contempt of religion, pride, luxury, and debauchery; yet so great was their obstinacy, that they persisted in their wicked- Hess, notwithstanding all he hajd done to convert them from the evil of their ways. '* Wo unto thee Chorazin! wo unto thee Bethsaida ! for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago, in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon, at the day of judgment, than for you. And thou, Capernaunj, which art exalted unto heaven, shall be brought down to hell ; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained unto this day. But I say unto you, it shall be more tolerable for the land of Sodom, in the day of judgment, than for thee." Matt. xi. 21, Uc. Having denounced these judgments on the cities which had neglected to profit by his mighty works, he concluded his dis- course with these heavenly words : " Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take niy LIFE OF CHRIST. 127 yoke upon you, and learn of me ; for I am meek and lowly in heart : and ye shall find rest unto your souls. For my yoke is easy ; and my burden is light." Matt. xi. 28, &;c. This affecting invitation must engage the most serious atten-- tion and particular regard of every reader; if the greatness of the speaker,' the importance of his message, or the affectionate manner of his address, have any weight, have any force, have any power to affect the soul. It is Christ, the Almighty Re- deemei:, the Son of the Most High ; he into whose hands, as our Mediator, all things are delivered of his Father; he unto whom all power in heaven and earth is given ; even he who shall come in the clouds of heaven to judge all the inhabitants- of the earth, and even by those words he hath himself deliver- ed : it is this wonderful person who speaks, declaring at once his great willingness to receive, and his own supreme power to give, that rest and peace to the soul which should be the pursuit of every son of Adam, and is the gift of his religion only. And that nothing may prevent our accepting this benevolent ofler, he invites with the most aflectionate tenderness, not the great, the happy, and the powerful, nor the merry-hearted, or the sons of joy; but "all that labor, and are heavy laden," all that are under the bondage of sin and sorrow ; and those he" calls, not with a desire to expose their miseries, to punish their offences, or to display his own glory ; but solely with a view to render them happy. " Come," says he^ " come to me> 1 entreat you to come, T will give you rest ;" I myself will re- lieve and release you from your heavy burdens ; come to me, and you shall find perfect rest and peace to your souls. " Take my yoke upon you, for it is easy ; and mv burden for it is light.'-' Is it possible that creatures of a day like us } can it be possi- ble '* that mortals, who have but a short tiir.e to live, and are full of misery ; who come up and are cut down like a flower ; who flee as it were like a shadow, and never continue in one stay ;" can it be possible, that they should reject and disregard a call so full of love, so full of affection, of such infinite con- seciuence, of such unspeakable advantage ? Can they reject the love of him who gave them rest, took their burdens upon him- self; and who, after all his suflerings, desires them only to " come," to exchange their own oppressive burdens for his lightsome yoke ; to abandon their sins and sorrows, and become his disciples ; to love and obey him, and thence to be happy r^ Can we possibly despise such grace, refuse such oflers, fly from such rest, thus freely proposed to us, and prefer the heavy yoke of sin, and the cruel pangs of a wounded conscience ? Having concluded this public address, one of the pharisees (named Simon) desired he would "eat with hini :" the blessed 128 LIFE OF CHRIST. Jesus accepted the invitation, and accompanied him to his house, and sat down to meat. He had not cotinued long at the table, before a woman, who had lately left the paths of vice for those of virtue, placed herself behind him, and, from a deep conviction of her former crimes, and the obhgations she owed the Saviour of mankind, for bringing her to a sense of them, shed such quantities of tears, that they trickled down on his feet, which according to the custom of the country were then bare. But observing that her tears had wet the feet of h er beloved instructor, she imme- diately wiped them with the hairs of her head, kissed them with the most ardent affection, and anointed them with precious oint- ment she had brought with her for that purpose. It was a custom, among the inhabitants of the east, to pour fragrant oils on the heads of such guests as they hitended par- ticularly to honor, while they sat at meat ; and probably the woman's original intention was to anoint Jesus in the usual manner. But being exceedingly humbled on account of her former crimes, she could not presume to take that freedom with him, and therefore poured it on his feet, to express at once the greatness of her love, and the profoundness of her humility. The pharisee, who had attentively observed the woman, con- cluded from thence, that our Saviour could not be a prophet. "This man," said the pharisee to himself, " if he were a proph- et, w^ould have known who, and what manner of woman this is, that toucheth him ; for she is a sinner." Luke vii. 39. But though Simon spoke this only in his heart, his thoughts were not concealed from the great Redeemer of mankind, who to convince him that he was a prophet, and that he knew not only the characters of men, but even the secret thoughts of their hearts, immediately conversed with him on the very sub- ject he had been revolving in his mind. He did not, indeed, expose him before the company, by relating what he had said in secret ; but with remarkable delicacy pointed out to Simon alone, the unreasonableness of his thought. '* Simon," said the blessed Jesus, " I have something to say to thee. There was a certain creditor, who had two debtors ; the one owed five hundred pence, and the other fifty. And when they had noth- ing to pay he frankly forgave them both. Tell me therefore, which of them will love him most ?" Simon answered and said, I suppose that he to whom he forgave most. And he said unto him. Thou hast rightly judged. And then immediately he ap- plied this short parable to the subject of the woman, on which the pharisee had so unjustly reasoned with himself. " Simon," continued our Saviour, " seest thou this woman ? I entered in- to thine house, thou gavest me no water for my feet ; but she hath washed my feet with tears, and wiped them with the hairs LIFE OF CHRIST. 129 of her head. Thou gavest me na kiss : but this woman, since the time 1 came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint : but this woman hath anointed my feet with ointment." Luke, vii. 44, &ic. This woman's kind services were in no danger of losing their reward from the blessed Jesus, who possessed the softer and fmer feelings of human nature/ in their utmost perfection. Accordingly he added, in pursuance to the kind invitation he had before made to weary and heavy laden sinners : " Where- fore, I say unto thee, her sins, which are many, are forgiven ; for she loveth much : but to whom little is forgiven, the same loveth little." Luke, vii. 47. The blessed Jesus having thus commended the conduct of the woman to the company, and rebuked, with great delicacy, the unjust suspicions of Simon, turned hjmself to the woman, and in the kindest manner, assured her, that *' her sins were forgiv- en." But the power he assumed, in forgiving sins, greatly of- fended the Jews, who, not being acquainted with his divinity, considered his speech as derogatory to the honor of the Al- mighty. Jesus, however, contemned their malicious murmurs, and repeated his assurance, telling the woman, that her faith had saved her, and bade her depart in peace. The next day Jesus travelled from Capernaum to different parts of Galilee, going " through every village, preaching and shewing the glad tidings of the kingdom of God." Luke viii. 1. That is, he declared to the people the welcome tidings of the Almighty's being willing to be reconciled to the children of men, on condition of their repentance, and embracing the Gospel of the grace of God. Leaving Galilee, he repaired to Jerusalem, to keep the pass- over, being the second feast of that kind since his public minis- try. In this journey he was accompanied by certain pious wo- men, *' who ministered to him of their substance." 17 130 LIFE OF CHRIST, CHAPTER XH. Miraculous Cure effected at the Pool of Bethesda. — Reproof of the supemiition of the Jews, in condemning the performance of necessary works on the Sabbath Day. — Jlfter doing many acts of mercy and wonder, our blessed Lord is visited by his Moth- er and his Brethren, and makes a spiritual reflection on thai incident. Our Lord had no sooner entered the ancient city of Jern- salem, so long famous for being the dwelling-place of the Most High, than he repaired to the public bath, or pool, called, in the Hebrew tongue, " Bethesda," that is, " the House of Mercy," on account of the miracles wrought there, by the salutary effects of the water, at certain seasons. This bath was surrounded by five porches, or cloisters, in which those who frequented the place were, sheltered both from the heat and cold ; and were particularly serviceable to the diseased and infirm, who. crowded thither to find relief in their afflictions. These porches were now filled with a " great multitude of impotent folks, of blind, halt, withered, waiting for the moving of the water. For an angel went down, at a certain season, into the pool, and troubled the water : whosoever then first, after the troubhng of the water, stepped in, was made whole of whatso- ever disease he had." John, v. 3, 4. Such is the account of this miraculous pool, given us by St. John the Evangelist. Many controversies have arisen concern- ing the place, the time, and the nature of the pool ; questions which will, perhaps, never be answered, because the pool of Bethesda is not mentioned by any of the Jewish historians. The time when this miraculous effect took place is not pre- cisely determined ; but it is almost universally agreed, that it could not be long before the coming of our Saviour ; and that the miracle was intended to lead us to the Son of God. For the gift of prophecy and of miracle had ceased among the Jews for above four hundred years ; and therefore, to raise in them a more ardent desire for the coming of the Messiah, and to in- duce them to be more circumspect in observing the signs of his coming, God was pleased to favor them with this remarkable sign at Bethesda. And as the descendants of Jacob, in the last times, were not only very obnoxious to the irruptions and tyranny of the Gentiles, but had wholly lost their liberty; so God favored them wiih this eminent token of his favor, this won- derful pool, that they might not despair of the promises made to their forefathers beinc: fullilled. LIFE OF CHRIST. 131 The pool was situated near the Gate of Victims, which were figures of the propitiatory sacrifice of Christ, that they might be convinced God had yet a regard to the posterity of Abra- ham, and the worship which he himself had established ; and might thus support themselves with the pleasing hope of the coming of the Messiah, the great angel of the covenant to his temple. And as this miracle of the angel descending from heaven be- gan when the coming of the Messiah was at hand, to advise them of the speedy and near approach of that promised salva- tion ; so Christ entered these porches, which were situated without the temple, and performed the miracle we shall present- ly relate, to vindicate what was the true intent of this gift of healing, namely, to lead men to himself, " the fountain opened for sin and uncleanness :" and the waters were troubled only at this certain season of the passover, or at other stated periods, and one only healed each time the angel descended, to shew them at once the weakness of the law, and the great diflerence between that and the gospel dispensation ; and to teach them not to rest satisfied with the corporeal benefit only, as in the ministration of an angel, but to reflect attentively on tlie promi- ses of the Messiah's approaching advent. Having made these necessary remarks relative to the celebra- ted pool of Bethesda, we shall now return to the blessed Jesus, who thought proper to visit the porches of Bethesda, now crow- ded with iiersons laboring under various diseases. Among these objects of pity, was one who had labored under his infirmity no less than thirty-and-eight years. The length and- greatness of this man's afflictions, which were well known to the Son of God, were sufficient to excite his tender compas- sion, and make him the happy object to demonstrate that his power of healing was infinitely superior to the sanative virtue of the waters : while the rest were suffered to remain in their affliction. Had not our Lord, at this time, restored any of them to health, he would have acted contrary to the general account which the Evangelists give of his goodness on other occasions, namely, " that he healed all who came to him." For such dis- eased persons, who left their habitations through a persuasion of his power and kindness, were proper objects of his mercy 5 whereas the sick in the cloisters of Bethesda, were no wxore so, than the other sick throughout the whole country, whom he could have cured with a single word of his mouth, had he been pleased to utter it. Our compassionate Lord now approached the man whom he had singled out as the person on whom to manifest his power; he asked him, whether he was desirous of being made whole ? 133 LIFE OF CHRIST. A question which must induce the man to declare publicly his melancholy case, in the hearing of the multitude, and conse- quently render the miracle more conspicuous. And as this was done on the sabbath-day, our blessed Saviour seems to have wrought it to rouse the sons of Jacob from their lethargy, and convince the inhabitants of Jerusalem, that the long-expected Messiah was now come, and " had actually visited his people." This distressed mortal beholding Jesus with a sorrowful countenance, and understanding that he meant his being healed by the sanative virtue of the waters, answ^ered, in a plaintive accent, " Sir, I have no man, when the water is troubled, to put me into the pool : but while I am coming, another steppeth down before me." John, v. 7. But the compassionate Redeem- er of mankind soon convinced him that he was not to owe his cure to the salutary nature of the waters, but to the unbounded power of the Son of God ; and accordingly said to him, " Rise, take up thy bed, and walk." Nor was the heavenly mandate any sooner uttered, than the impotent man, to the astonishment of the multitude, " was made whole, and took up his bed and walked." John, v. 9. This great and miraculous cure could not fail of having a proper effect on the spectators : and his carrying his bed on the sabbath-day, which the Jews considered as a profanation of that day of rest, tended greatly to spread the fame of the miracle over the whole city. Nor did the man scruple to obey the com- mands of his kind physician : he well knew that the person who had the power of working such miracles must be a great proph- et ; and consequently, that his injunction could not be sinful. He, therefore, thought that he gave a sufficient answer to those Jews, who told him it was not lawful to carry his bed on the sabbath-day, to say, " He that made me whole, the same said unto me, Take up thy bed, and walk." John, v. 11 . He that restored my strength in an instant, and removed, with a single, word, a disease that had many years afflicted me, commanded me, at the same time, to take up my bed and walk ; and sure- ly a person endued with such power from on high, would not have ordered me to do any thing but what is trul}^ right. The votaries of infidelity should remember, that this signal miracle was performed in an instant, and even when the patient did not expect any such favor, nor even know the person to whom he owed it. No one, therefore, can pretend that imagi- nation had any share in performing it. In short, the narrative of this miracle of mercy sufficiently proves, that the person who did it was really divine. Soon after this miracle, Jesus met, in the temple, the man he had healed at the pool of Bethesda ; and took the opportunity of reminding him, that as he was now freed from an infirmity LIFE OF CHRIST. 133 he had brought on himself by irregular courses, he should be careful to abstain from them for the future,' lest the Almighty should think proper to afflict him in a more terrible manner. The man, overjoyed at havinic found the divine Physician who had relieved him from his melancholy condition, repaired to the scribes and pharisees, and with a heart overflowing with grati- tude, innocently told them, that it was Jesus who had perform- ed on him so astonishing a .cure : being, doubtlessly, persuaded that they would rejoice at beholding so great a. prophet. But, alas ! this was far from being the case : the rulers of Israel, instead of being pleased with the accounts of his many stupendous works of mercy and kindness, attacked him tnmul- tuously in the temple, and carried him before the Sanhedrim, probably with an intention to take away his life, merely because he had done good on the sabbath-day. Jesus, however, soon vindicated, by irrefragable arguments, the propriety of his works ; observing, that in doing works of mercy and beneficence on the sabbath-day, he only imitated his heavenly Father, the God of Jacob, whose providence was con- tinually employed, without any regard to times or seasons, in doing good for the children of men. And, surely, he must be more than blind, who cannDt discover that the Almighty, on the sabbaths as well as on other days, supports the whole frame of the universe ; and, by the invisible operations of his power, continues the motion of the heavenly bodies, on the revolution of which the vicissitudes of day and night, of summer and win- ter, so necessary to the production of the fruit of the earth, depend. But Jewish prejudice could not be overcome by argument. Nay, the very olDservation increased their malice, as he claimed a peculiar relation to God ; and by asserting that he acted like him, insinuated that he was equal to the Almighty himself. The Saviour of the world did not deny this conclusion ; shewed that he acted agreeable to the will of God, and was equal with him in power, doing whatsoever he saw done by his Father : a convincing proof of his Father's love for him. *' Veri- ly, verily, I say unto you, the Son can do nothing of himself, but what he seeth the Father do ; for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth : and he will shew him greater works than these, that ye may marvel." John, v. 19, 20. The blessed Jesus added, that he had not only power to heal the sick, but even to raise the dead : and that his Father had constituted him the universal Judge of the world : and, therefore, those who refused to honor him, refused to honor the 134 LIFE OF CHRIST, Father, But, whoever believed on him should inherit eternal life. • And that they might not doubt of the truth of his mission, but that he was actually invested with the power of raising the dead, he desired them to remember the undoubted instances he had already given of it, in restoring the daughter of Jairus, and the widow's son, of Nain, to life : and, consequently, that he could, on any future occasion, exert, the same power: *' Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the -Son of God : and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man." John^ v. 25, &c. The blessed Jesus added to this. Be not surprised at the power of raising a few individuals from the dead, and the au- thority of inflicting punishment on. a number of the human race ; I have a far greater power committed to me, even that of rais- ing all the spn^ of Adam, at the last day, and of judging and rewarding every one of them according to his works. " Mar- vel not at this : for the hour is coming, in the. which all that are in* the graves shall hear his vokej and shall come forth ; they that have done good imto the resurrection of life ; and they that have done evil unto the resurrection of damnation." John, V. 28, 29. The great day of tribulation will distinguish between the good and the evil ; for. the tremendous Judge has been privy to all the actions of the sons of men, from the beginning to the end of time ; nor has he any interest to pursue, or any inclination to satisfy, difl;erent from those of his heavenly Father. ['■ And my judgment is just ; because I seek not mine own will, but the will of the Father, which hath sent me." John^ v. 30. Nothing could more evince the character of our Lord, than these assertions ; though he did not require his hearers to be- lieve them merely on his own testimon}^ ; he appealed to that of John, who was a burning and a shining light, and in whom for a time, they greatly rejoiced, because the prophetic spirit, which had so long ceased in Israel, was revived in that holy man. Nay, he appealed to a much greater testimony than that of John, even that of the God of Jacob himself, who was con- tinually bearing w^itness to the truth of his mission, by the ma- ny miracles he empowered him to perform ; and who, at his baptism, had, with an audible sound from the courts of heaven, declared him to be his beloved Son ; a sound which multitudes of people had heard, and probably even some of those to whom he was now speaking. LIFE OF CHRIST. 135 The Jews had long expected the Messiah : but they had expected him to appear a? a •temporal prince, who would not only restore the former lustre of the throne of David, but infi- nitely augment it, and even place it over all the kingdoms of the earth. And hence they were unwilling to acknowledge Je- sus for their Messiah, notwithstanding the proofs of his mission were so undeniable, because they must, m so doing, have aban- doned all their grand ideas of a temporal kingdom. Our bless- ed Saviour, therefore, desired them to consult their own Scrip- tures, particularly; the writings of the prophets, where they would find the character of the Messiah displayed : and be ful- ly convinced they were all fulfdled in his person. - He also gave them to understand, that the proofs of his mis- sion were as full and clear as possible, being supported by the actions of his life, which in all things agreed with his doc- triae : for he never sought the applause of men, or assumed secular power', but v.as always innocent and humble, though he well knew that these virtues made him appear little in the eyes of those who had no idea of a spiritual kingdom, but ex- pected the Messiah would appear in all the pomp of secular au- thority. In short, the fatal infidelity of the Jews was principally ow- ing to- their pride. They had long filled the minds of -the peo- ple with grand ideas of the glory and power of the Messiah's kingdom ; they had represented him as a potent prince, who was to appear at once, adorned with all the ensigns of power ; and therefore to have ascribed that august character to a mere teacher of righteousness, destitute even of the ordinary advan- tages of birth, fortune, and erudition, would have been so plain a- confession of tlieir ignorance of the Scriptures, ag must have exposed them to the ridicide and contempt of the whole people. Our blessed Saviour added, that lie himself should not only be their own accuser to the God of Jacob, for their infidelity ; but Moses, their great legislator, in whom they trusted, would join in that unwelcome office ; for, by denying him to be the Messiah, they denied the writings of. that prophet. " For had ye^" added he, '* believed Moses, ye would have believed me; for he wrote of me : but if ye believe not his writings, how shall. ye believe my words .'"' John, v. 4G, 47. Thus did the blessed Jesus assert himself to be the Son of God, the great Judge of the whole earth, and the Messiah promised by the prophets : and at the same time gave them such convincing proofs of his being sent from God, that nothing could be said against them. Convincing as these proofs were, yet it did not in the least abate the malice of the scribes and pharisees ; for the very next sabbath, upon his disciples plucking a few ears of corn as they 136 LIFE OF CHRIST. passed through the fields, and eating the grain after rubbing it out in their hands, they again exclaimed against this violation of the sabbath. But our blessed Saviour soon convinced them of their error, by shewing, both from the example of David, and the constant practice of their own priests, who never omitted the necessary works of the temple on the sabbath-day, that works of necessity were often permitted, even though they broke a ritual command ; that acts of mercy were the most acceptable services to God, of any whatever ; that it was inverting the order of things, to suppose that " man was made for the sab- bath, and not the sabbath for the benefit of man." Adding, that i{ the service of the temple should be said to claim a particular dispensation from the law of the sabbath, he and his disciples, whose business of promoting the salvation of mankind was of equal importance, might justly claim the same exeniption ; as they were carrying on a much nobler work, than the priest who attended on the service of the temple. Thus did our bless- ed Saviour prove, that works of mercy should not be left un- done though attended with the violation of some of the most sa- cred institutions of the ceremonial law. Soon after this dispute with the scribes and pharisees, our blessed Saviour entered one of the synagogues of Jerusalem, on the sabbath-day, and found there a man whose right-hand was withered. * The pharisees, who observed the compassionate Jesus advance towards the man, did not doubt but he would heal him: and therefore watched him attentively, that they might have some- thing to accuse him with to the people. Their hypocrisy was arrived to that monstrous pitch, that they determined to injure his reputation, by representing him as a sabbath-breaker, if he dared to heal the man, while they themselves were profaning it by an action which would have polluted any day ; namely, of seeking an opportunity of destroying a person w4io had never injured them, but done many good actions for the sons of Jacob, and was continually laboring fOr their eternal welfare. The Saviour of the world was not unapprized of these mali- cious intentions. He knew their designs, and defied their impo- tent power, by informing them of the benevolent action he de- signed, though he well knew they would exert every art they were masters of, in order to put him to death. Therefore, when our Saviour ordered the man to shew him- self to the whole congregation, in order to excite their pity, these hypocritical teachers declared, in the strongest terms, the unlawfulness of his performing even such beneficent actions on the sabbath : " Is it lawful to heal on the sabbath-day .''" They did not, however^ ask this question with an intention to hinder him from performing the miracle. No, they had a very LIFE OF CHRIST. 137 different intention than that of accusing him. For they hoped he would have declared openly that such actions were lawful ; or, at least, make no reply to their demands, which they would have construed into an acknowledgment of what they asserted. Nor did our Lord fail to expose their malice and superstition ; and accordingly asked them, " Is it lawful, on the Sabbath-day, to do good or to do evil ? to save life, or to destroy it ?" Luke, vi. 9. Is it not more lawful for me, on the Sabbath-day, to save men's lives, than for you to seek my death, without the least provocation ? This severe rebuke would admit of no answer, and therefore they held their peace, pretending not to understand his meaning. He therefore made use of an argu- ment, which stupidit}' itself could not fail of understanding, and which all the art of these hypocritical sophists were unable to answer. " What man," said the blessed Jesus, " shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath-day, will he not lay hold on it, and lift it out ^ How much then is a man better than a sheep ? Wherefore it is lawful to do well on the sabbath-day." Matt. xii. 11, 12. The former question they pretended not to understand, and therefore held their peace ; but this argument effectually silen- ced them, though they were determined not to be convinced. This unconquerable obstinacy grieved the spirit of the meek, the benevolent Jesus, who beheld them " with anger," that, if possible, an impression might be made, either on them, or the spectators. But at the same time that he testified his displeasure to- wards the pharisees, he uttered words of comfort to the lame man, bidding him stretch forth his hand : and he no sooner obeyed the divine command, *' than it was restored whole as the other." This astonishing work, performed in the midst of a congre- gation, many of whom, doubtless, knew the man while he labor- ed under this infirmity, and in presence of his most inveterate enemies, must certainly have had a great effect on the minds of the people, especially as they saw it had effectually silenced the pharisees, who had nothing to offer, either against the miracle itself, or the reasonings and power of him who had perform- ed it. But though these whited sepulchres, as our blessed Saviour justly termed them, were silenced by his arguments, and aston- ished at his miracles, yet they were so far from abandoning their malicious intentions, that they joined their inveterate ene- mies, the Herodians, or Sadducees, in order to consult how they might destroy him : well knowing, that if he continued his preaching, and working of miracles, the people would whollv follow him, and their own power soon become contemptible. 18 1610 I-IFE OF CHRIST. Jesus, however, thought proper to prevent their malicious de- signs, by retiring into Galilee, and there pursuing his benevo- lent purposes. This retreat could not, however, conceal him from the mul- titude, w^lio flocked to him from all quarters, bringing with them the sick and maimed, who were all healed and sent away in peace. Some of his disciples, however, who still entertained the pop- ular opinion, that the Messiah v/ould establish his kingdom by force, and bear down all opposition, were extremely mortified to find their master retreat from so weak an enemy. But had they read with attention the prophecy of Isaiah, they would have known that this weakness was one part of the Messiah's character. " Behold my Servant, whom I have chosen ; my Beloved, in whom my soul is well pleased : I will put my spirit upon him, and he shall shew judgment to the Gentiles. He shall not strive nor cry ; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto vic- tory. And in his name shall the Gentiles trust." Matt» xii. 18, he. Though there are several small variations between this pro- phecy, as quoted by St. l\Iatthew, r.nd the original, in the book of Isaiah ; yet the sense in both places is the same. And we cannot help observing, that there is in this prophecy an evident difference between the publication of the Jewish rehgion, by Moses, and the Christian religion, by Christ. The doctrine of salvation, as taught by Moses, extended only to the single nation of the Jews ; whereas that published by the Messiah extended to every nation and people under heaven. Accord- ingly our blessed Saviour, by retiring into Galilee, fulfilled the first part of this famous prophecy: " He shall shew judgment to the Gentiles ;" for the Evangelist tells us, great multitudes came to him from beyond Jordan, and from Syria, about Tyre and Sidon. Being now returned into Galilee, there was brought unto him a blind and dumb man, possessed with a devil ; but Jesus, with a single word, cast out the evil spirit, and restored the noble faculties of sight and speech. A miracle so surprising could not fail of astonishing the numerous spectators, who now seemed convinced that the person endued with such remarkable power, could be no other than the Messiah. The Pharisees, who were come diither from Jerusalem, filled with malice at seeing liim perform so many miracles, impiously asserted, contrary to the conviction of their own minds, that they were wrought by the power of Beelzebub, the prince of the devils. LIFE OF CHRIST. 139 So blasphemous a declaration could not be supposed to escape a censure from the Son of God, who addressing himself both to them and the people, demonstrated the absurdity of the ca- lumny, by an argument drawn from the common affairs of life. *' Every kingdom," said the blessed Jesus, " divided against itself, is brought to desolation : and every city or house divded against itself shall not stand. And if Satan cast out Satan, he is divided against himself, how then shall his kingdom stand ?" Your calumny is malicious and absurd ; it is malicious, because your own consciences are convinced of its falsehood ; and it is absurd, because Satan cannot assist me in preaching the king- dom of God, and destroying all the works of darkness, unless he be divided against himself, and destroy all the works of his own kingdom. Adding, ^' And if I by Beelzebub cast out dev- ils, by whom do your children cast them out ? therefore they shall be your judges. But if I cast out devils by the Spirit of God. then the kingdom of God is come unto you." Ye did not impute the miracles of your prophets to Beelzebub, but received them, on the evidence of their miracles, as the messengers of God. But ye reject me, who work greater and more numerous miracles than they, and impute them to the power of evil spirits. Is this conduct reconcileable ? These propliets, therefore, shall be your judges, they shall condemn you. But as it is true, that I cast out devils by the assistance of the Almighty, it fol- lows that the kingdom of God, so long expected, is going to be established. But this blasphemy, however great, may be forgiven you, because stronger and more evident proofs of my mission may convince j'ou of your sins, and induce you to embrace the ofters of eternal life. And the time is coming, when the Son of Man shall be raised from the dead, by the power of the Holy Ghost, the gifts of miracles showered on almost all believers, and the nature of the Messiah's kingdom more fully explained, in order to remove the foundation of your prejudice, the expectation of a temporal prince. But if you then shut your eyes, and speak evil against the Holy Ghost, by affirming that his gifts and miracles proceed from the prince of darkness, it shall never be forgiven you : because it is a sin you cannot possibly repent of, as no greater means of conviction will be offered : but you shall be punished for it, both in this world, and in that which is to come. " Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men ; but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of Man, it shall be forgiven him : but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." Matt. xii. 31, 32. 140 LIFE OF CHRIST. This solemn sentence, on the sin against the Holy Ghost, was probably now pronounced by our Saviour to awaken the consciences of the pharisees, by a sense of their danger, if they continued in such detestable calumnies, when their own hearts sufficiently told them, that they flowed entirely from niahce and resentment. But all his reasonings and threatenings had no effect on this perverse set of mortals, who sarcastically answered, " Master, we would see a sign from thee." Strange stupidity ! had not he, a short time before, cast out a devil, and restored the facul- ties of sight and speech to the blind and dumb ? cleansed lepers, raised the dead, and even rebuked the winds and waves .'' Were not these signs sufficient to convince the most bigoted mortal f What therefore could these stubborn doctors of the law require ? Well might the great Saviour of the world call them *' a wicked and adulterous generation ;" for surely they could boast of no part of the faith and piety of Abraham, their great progenitor. Persons of stich incorrigible inclinations certainly merited no indulgence ; and, accordingly, Jesus told them they should have no other sign given them, but what they every day beheld, the sign of the prophet Jonas, who, by living three days and three nights in the belly of the whale, was a type of the Son of God, who should continue three days and three nights in the chambers of the tomb. Adding, that the Ninevites repented at the preaching of the prophet Jonas ; and the queen of the South undertook a long journey to Jerusalem, to hear the wis- dom of Solomon ; but they refused to attend to the doctrines of an infinitely greater prophet than Jonas, or listen to one much wiser than Solomon. Concluding his discourse with a very ap- posite parable, tending to shew the great danger of resisting conviction, and breaking through resolutions, as such actions tended entirely to render men more obdurate and abandoned than before. During this dispute with the pharisees, Jesus was informed that his mother and brethren, or kinsmen, were without, desir- ing to speak to him : upon which the blessed Jesus stretched out his hands towards his disciples, and said, " Behold my mother and my brethren ! For whosoever shall do the will of my Father, which is in heaven, the same is my brother, and sister, and mother." Matt. xii. 49, 50. This glorious truth should be stamped on the minds of all bchevers, as it shews that every one, of what nation or kindred soever, who is brought into subjection to the will of Cod, is allied to the blessed Jesus, and entitled to the salvntiou of God. LIFE OF CHRIST. 141 CHAPTER XIII. Our Lord delivers many remarkable parables, and explains sev- eral of them. — Returns to JVazareth, and commissions the Twelve Apostles, whom he had before selected as his constant attendants and followers, to disperse and preach the Gospel of the kingdom of God in divers places. — Circumstances of the death of John the Baptist. The miraculous power of our blessed Lord, both in perform- ing the most astonishing acts, and confuting the most learned of the Pharisaical tribe, who endeavored to oppose his misison and doctrine, brought together so great a multitude, that he re- paired to the sea-side ; and for the better instructing the people, entered into a ship, and the whole multitude stood on the shore. Being thus conveniently seated, he delivered many precepts of the utmost importance, beginning with the parable of the sower, who cast his seed on different kinds of soil, the products of which were answerable to the nature of the gound, some yield- ing a large increase, others nothing at all. By this striking similitude, the blessed Jesus represented the difierent kinds of hearers, and the dillerent manner in which they are allccted by the precepts of religion. Some wholly suppress the doctrines delivered, in others they produce the fruits of righteousness, in proportion to the goodness of their hearts. And surely a more proper parable could not have been delivered, when such mul- titudes came to hear his discourses, and so few practised the precepts, or profited by the heavenly doctrines they contained. To vindicate the propriety of our Saviour's conduct, it may not be amiss here to observe, that parables were very familiar to the oriental nations, particularly those of Palestine, as we learn from the concurrent testimony of all the eastern writers ; and it was the general method, both of the old prophets, John the Baptist, and our blessed Saviour himself, to allude to things present, and such as immediately offered themselves. Our Sav- iour also, by using this manner of teaching, fulfilled the prophe- cies concerning the Messiah, relating to his method of instruc- tion ; it being foretold, *' that he should open his mouth in parables ; and utter things which had been kept secret from the foundation of the world." It is therefore no wonder that the mysteries and secrets of the kingdom of heaven are generally the subject of our Saviour's parables ; his grand and fundamen- tal doctrines being delivered in clear, plain, and express terms, but sometimes heightened and enlivened by the addition of beautiful parables. Simihtudes of this kind are, indeed, the U5 LIFE OF CHRIST. tnost simple method of teaching, and best accommodated to the apprehension of the vtdgar and unlearned, and very easy to be remembered, understood, and applied. At the same time, they are the finest veil for mysteries, and the best means of convict- ing the proud and obstinate, as well as concealing from them those truths which their perverseness and infidelity have render- ed them unworthy of having more clearly displayed. But to return. The parable being finished, his disciples asked why he taught the people in parables ? to which he an- swered, " Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance : but whosoever hath not, from him shall be taken avvay, even that he hath. Therefore speak I to them in para- bles ; because they seeing, see not ; and hearing, they hear not, neither do they understand." Matt, xiii. II, &lc. As if he had said. You. my beloved disciples, who are of a humble, docile temper, and are willing to use means, and resort to me for instruction, and the explanation of the truths I deliver ; to you it shall be no disadvantage, that they are clothed in para- bles. Besides, my discourses are plain and intelligible to all unprejudiced minds : truth will shine through the veil in which 5t is arrayed, and the shadow will guide you to the substance. But these proud, these self-conceited pharisees, who are so tDhnded by their own prejudices, that they will neither hear nor understand a thing plainty delivered ; to them I preach in para- J)les, and hide the great truths of the Gospel, under such meta- phorical robes as will for ever conceal them from persons of their temper. They have, therefore, brought upon themselves •this blindness, that in seeing they see not, and this wilful deaf- ness, that in hearing they hear not, neither do they understand. The blessed Jesus added, that there was no reason for their being surprised at what he had told them, as it had long before been predicted by the prophet Isaiah. " By hearing, ye shall hear, and shall not understand ; and seeing, ye shall see, and shall not perceive. For this people's heart is v/axed gross, and their ears are dull of hearing, and their eyes have they closed ; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." Matt, xiii. 14, 15. There is some variation in the words, as quoted by the Evan- gelist, and those found in Isaiah, but the import of both is the same, and may be paraphrased in the following manner : '* The sons of Jacob shall, imleed, hear the doctrines of the Gospel, but not understand them ; and see the miracles by which these doctrines are confirmed, without perceiving them to be wrought by the finger of God : not because the evidences produced by LIFE OF CHRIST. 143 the Messiah are insufficient, but because the corruption of their hearts will not suffer them to examine and weigh these eviden- ces ; for the sins of this people have hardened their hearts : their pride and vanity have shut their ears, and their hypocricy and bigoted adherence to traditions and forced interpretations of the law and the prophets, have closed their eyes, lest the brill- iant ra^'s of truth should strike their sight with irresistible force, and the powerful voice of divine wisdom force their attention, and command their assent; being unwilling to be directed to the paths of righteousness v.hich lead to the heavenly Canaan." Such are the reasons given by our blessed Saviour, for his teaching the people by parables ; and to enhance the great priv- ilege his disciples enjoyed, he added, that many patriarchs and prophets of old had earnestly desired to see and hear these things which the people now saw and heard, but were denied that favor; God having, till then, shewed them to his most emi- nent saints, in shadows only, and as they lay brooding in the womb of futurit}'. " But blessed are your eyes, for they see ; and your ears, for they hear. For verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear and have not heard them." Matt, xiii. 16. Our Lord having by these means excited the desire of his dis- ciples, proceeded to explain to them the parable of the sower. " The sower," said he, "sowed the word." The seed, there- fore, implies the doctrines of true religion ; and the various kinds of soil the various kinds of hearers. The ground by the highway side, which is apt to be beaten by men treading upon it, is an image of those who have their hearts so hardened with impiety, that though the}^ hear the Gospel preached, it makes no impression on their callous hearts, because they either hear it inattentively, or quickly forget the words of the preacher. And surely no similitude could more strongly represent this insensi- bihty and inattention, than the beaten ground, bordering on the highway, into which this seed never entering, it is picked up by the fowls of the air, or trodden in pieces by the feet of pas- sengers. " When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart ; this is he which received seed by the way-side." Matt. xiii. 19. We must not suppose, that the devil has the power of rob- bing hearers of their knowledge, by an immediate act of his own, because he is said to catch away the word sown in their hearts, but by the opportunities they give the deceiver of man- kind, for exerting his strong temptations, and particularly those which have a relation to their commerce with men : a circum- stance that could not escape the observation of St. Luke, who 144 LIFE OF CHRIST. tells us, that the seed was trodden down, or destroyed, by their own headstrong lusts, which like so many birds, pinched with hunger, devour the seed implanted in their minds. The rocky ground represents those hearers who so far receive the word into their hearts, that it discovers itself by good reso- lutions, which are, perhaps, accompanied with a partial refor- mation of some sins, and the temporary practice of some vir- tues. But the word has not sunk deep enough in their minds to remain constantly there ; its abode with them is only for a season ; and therefore, when persecution ariseth for the sake of the Gospel, and such hearers are exposed to tribulations of any kind, the blade, which sprung up quickly, withers, for want of being watered with the streams of piety and virtue ; like the vegetable productions of the earth, when deprived of the enliven- ing rains and dews of heaven, and a want of earth to contain this balmy fluid, when the rays of the sun dart in full vigor up- on them. " But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it : Yet hath he not root in himself, but dureth for a while : for when tribulation or persecution ariseth, because of the word, by and by he is offended." Matt. xiii. 20, 21. The ground encumbered with thorns, which sprung up with the seed, and choked it, represents all those who receive the word into hearts already filled with the cares of this world, which will, sooner or later, destroy whatever good resolutions are raised by the word. The cares of the world are compared to thorns, not only because of their pernicious tendency in choking the word, but because they cannot be eradicated with- out great pain and difficulty. In this parable, the hearers of this denomination are distinguished from those who receive the seed on stony ground, not so much by the effect of the word up- on their minds, as by the different natures of each ; for in both the seed sprang up, but brought forth no fruit. Those repre- sented by the stony ground have no depth of soil ; those by the thorny ground are choked by the cares of this world ; by de- ceitfulness of riches, and the love of pleasures, which, sooner or later, will stifle the impressions of the word ; by which means thev at last become as unfruitful as the former. But both are distinguished from those hearers represented by the seed sown by the highway-side, that they receive the word, and, in some measure, obey its precepts. Whereas, the first never receive the word at all, hearing without attention ; or if they do attend, forget it immediately. '* He also that received seed among the thorns, is he that heareth the word ; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful." Matt. xiii. 22. LIFE OF CHRIST. 145 In opposition to tliese unprofitable hearers of the word, others are represented, whose goodness of heart, signified under the simihtude of the soil, receive the word with gladness, and bring forth large increase. These are convinced of the truths deliv- ered, and practise them, though contrary to their prejudices, and opposite to their inclinations. All those bring forth, some a hundred-fold, some sixty, and some thirty, in proportion to the difterent degrees of strength in which they possess the graces necessary to the profitable hearing the word of right- eousness. Having ended this interpretation of the parable of the sower, he continued his discourse to his disciples, explaining to them, by the similitude of a lighted lamp, the use they were expect- ed to make of all the excellent instructions they had and should receive from him. Their understanding, he told them, was to illuminate the world, as a brilliant lamp, placed in the centre of an apartment, enlightens the whole. He added, that though some of the doctrines of the Gospel were then concealed from the people, because of their prejudices, yet the time would come, when these doctrines should be preached openly and plainly through the world ; and therefore it was their duty, to whom God had given both an opportunity of hearing, and a capacity of understanding these doctrines, to listen with the utmost attention. " Is a candle brought to be put under a bushel, or under a bed, and not to be set on a candlestick ? For there is nothing hid which shall not be manifested : neither was any thing kept secret, but that it should come abroad. If any man have ears to hear, let him hear." Mark, iv. 21, 22, 23. But as it was a matter of great importance that the disciples who were to publish the Gospel throughout the whole world, should listen with the closest attention to his sermons, he re- peated his admonitions : adding, that their present privileges and future rewards should be both proportioned to the fidelity and care with which they discharged the important trust com- mitted to them. " Take heed what ye hear : with what meas- ure ye meet, it shall be measured to you ; and unto you that hear shall more be given." Mar^k, iv. 24. Having explained these parables to his disciples, he turned himself to the multitude on the shore, and, in his usual endear- ing accent, delivered the parable of the enemy sowing tares among the wheat ; and on their first appearance astonishing the husbandman's servants, who knew the field had been sowed with good seed ; and in order to free the wheat from such inju- rious plants, proposed to root them up. But this the husband- man absolutely refused, lest, by extirpating the one, they in- jured the other ; adding, that he would take care, at the time 19 Ud LIFE OF CHRIST. of harvest, to give orders to liis reapers, that they should first gather the tares into bundles, and burn them, and afterwards carry the wheat to the granaries. " The kingdom of heaven," said the blessed Jesus, ^' is likened unto a man, which sowed good seed in his field : But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then ap- peared the tares also. So the servants of the householder came, and said unto him, Sir, didst not thou sow good seed in thy field ? From whence then hath it tares r He said unto them. An enemy hath done this. The servants said unto him. Wilt thou then that we go and gather them up ? But he said, Nay : lest while ye gather up the tares, ye root up also the wheat with them, Let both grow together until the harvest : and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them ; but gather the wheat into my barn." J\Iatt. xiii. 24, &:c. This parable of the tares being ended, he spake another, concerning the seed which sprung up secretly, representing the gradual and silent progress of the Gospel among the sons of men. He informed them, under this similitude, that the hus- bandman does not, hy any efficacy of his own, cause the seed he casts into the ground to grow, but leaves it to be nourished by the teeming virtues of the soil, and the enlivening rays of the sun ; in the same manner Jesus and his apostles, having taught men the doctrine of true religion, were not by any miraculous force to constrain the wills, far less, by the terrors of fire and sword, to interpose visibly in the assistance of it ; but suffer it to spread by the secret influences of the Holy Spirit, till it attained its full effect. And as the husbandman cannot, by the most diligent observation, perceive the corn in his field extending its dimensions as it grows ; so the minis- ters of Christ were not, at the first planting of the Gospel, to expect to see it make quick progress through the world. The ministers of religion, must not, however, from hence imagine, that religion will flourish without their carefully and importunately pressing its precepts upon the minds of their hearers. The parable was spoken to inform the Jews in par- ticular, that neither the Messiah nor his servants would employ force to establish the kingdom of God, as they vainly expected the Messiah would have done ; and to prevent the disciples from fainting, when they saw that an immediate and rapid suc- cess did not attend their labors. '* So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself: first the blade, then the ear, after that the fall corn LIFE OF CHRIST. 147 ill the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come." Marky iv. 26, &tc. Tlie next parable he spake to the multitude was that of the mustard-seed, which, though very small when sown, becomes, in Palestine, and other parts of the east, a full spreading tree. Intimating to his audience, under this similitude, that notwith- standing the Gospel would at first appear contemptible, from the ignominy flowing from the crucifixion of its author, the strictness of its precepts, the weakness of the persons by whom it was preached, and the small number and mean condition of those who received it ; yet being founded on truth itself, it would increase to an astonishing magnitude, filling the whole earth, and affording spiritual nourishment to persons of all nations, who should enjoy all the privileges of the Messiah's kingdom, equally with the Jews. And surely a more proper parable could not have been uttered, to encourage his disciples to per- severe in the work of the ministry, notwithstanding it would in the beginning be opposed by the learned, the rich, and the powerful. •' The kingdom of heaven is like to a grain of mus- tard seed, which a man took and sowed in his field. Which indeed is the least of all seeds ; but when it is grown, it is the greatest among herbs, and becometh a tree : so that the birds of the air come and lodge in the branches thereof." Mali, xiii. 31, 32. Our blessed Saviour concluded his discourse to the multitude, with the parable of the leaven, to intimate the influence of the doctrine of the Gospel on the minds of particulfir persons. ** The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened." Matt. xiii. 33. While Jesus was thus employed in his heavenly Father's bu- siness, his mother and brethren came a second time, desiring to see him. In all probability they feared that the continued fatigue of preaching would injure his health ; and were there- fore desirous of taking him with them, that he might refresh himself. But the blessed Jesus, who was never weary of doing good, answered his indulgent parent as before : '' My mother and my brethren are these which hear the word of God and do it." Luke, viii. 21. Night approaching, Jesus dismissed the multitude, and re- turned to the house in Capernaum, where he abode, and there explained to his disciples the parable oi' the tares in the field. The husbandman, said our blessed Saviour, is the Son of man ; the field, the Christian Church, planted in different parts of the world ; the wheat are those Christians who obey the pre- cepts of the Gospel, and are supported by the principles of the 14S LIFE OF CHRIST. Holy Spirit ; and the tares, the bad Ctiristians seduced into the paths of vice, by the temptations of the devil. Our blessed Lord, therefore, by this parable, represented the mixed nature of the church on earth, the dismal end of the hypocrites, and those who forget God; for these may. deceive for a time, by as- suming the robes of virtue and religion ; yet they will not fail, sooner or later, to betray themselves, and shew that they are only wolves in sheep's clothing. At the same time, however sincerelv we may wish to see the church freed from her corrup- ted members, we must not extirpate them by force, lest, being deceived by outward appearances, we also destroy the wheat, or sound members. We must leave this distinction to the awful day, when the great Messiah will descend to judgment; for then a final separation will be made : the wicked cast into tor- ments, that will never have an end, but the righteous received into life eternal, where they, " shall shine forth as the sun, in the kingdom of their father." Mait. xiii. 43. Our Lord, on this occasion delivered the parable of the treasure hid in the field, and of the pearl of great price. The former was designed to teach us that some meet with the Gos- pel, as it were by accident, and without seeking after it, agree- ably to the prediction of the prophet, •' That God is found of them that seek him not." But with regard to the latter, it was designed to intimate, that men sometimes take the utmost pains to become acquainted with the great truths of the Gospel. And surely the similitudes, both of the treasure and pearl, are very naturally used to signify the Gospel ; the former, as it enrich- es all who possess it ; and the latter, because it is more pre- cious than rubies. But that the disciples must expect that the Christian church would consist of a mixed multitude of people, the good blend- ed with the bad, in such a manner that it would be difficult to separate them ; he compared it to a net cast into the sea, which gathered fish of every kind, good and bad, which were sepa- rated when the net was drawn to land ; that is, at the last great day of account, when the righteous will be conveyed to life eternal, and the wicked cast into everlasting misery. Our blessed Saviour, having finished these parables, asked his disciples, if they understood them ? and upon their answering in the affirmative, he added, that every teacher of the Gospel ought to resemble a person whose house was completely fur- nished, and brought '' forth out of his treasures, things new and old." Soon after, Jesus left Capernaum, and repaired to Nazareth, where he had been brought up, and preached in the synagogue the glad tidings of the kingdom of God ; but his townsmen, though astonished at his doctrine, could not overcome the pre- LIFE OF CHRIST. 140 judlces they had conceived agahist hun, on account ot' the meanness ol' his family, and thence relused to own hiin Cor llie Messiah. Our Saviour, finding them the same incorrigible per- sons as when he visited them belbre, departed Irom them, and taught in the neighboring villages. They, in common with all the Jews, were strangers to the true character of the INIessiah, whom they considered as a temporal prince ; and therefore could not bear that a person so mean as Jesus appeared to be, should perform works peculiar to that idol of their vanity, a glorious triumphant secular Messiah. While our Lord resided in the neighborhood of Nazareth, he sent out his disciples to preach in diflerent parts of Galilee, and to proclaim the glad tidings that God was then going to es- tablish the kingdom of the Messiah, wherein he would be wor- shipped in spirit and in truth. And in order that they might confirm the doctrines they delivered, and prove that they had received their commission from the Son of God, they were en- dowed with the power of working miracles. How long they continued their preaching, cannot be known, but it is reasonable to think they spent a considerable time in it, preaching in sever- al parts of Judea. The miracles, which the apostles wrought, raised the expecta- tions of men higher than ever ; the people were astonished to see the disciples of Jesus perform so many miracles ; and then concluded, that our Saviour must be greater than any of die old prophets, who could not transmit the power they enjoyed to any other. This extraordinary circumstance could not fail of spreading his fame through the whole country : it even reach- ed the ears of Herod, the Tetrarch, who, fearing a person of such extraordinary abilities, was very uneasy, which, some of his courtiers observing, endeavored to remove, telling him, that one of the old prophets was risen from the dead ; but this did not satisfy him, and he declared that he believed it was John the Baptist risen from the dead. " And he said unto his servants, This is John the Baptist ; he is risen from the dead, and there- fore mighty works do shew forth themselves in him." Matt. xiv. 2. The Evangelists having on this account mentioned John the Baptist, inform us that Herod had put him to death ; but when this happened is uncertain. It has already been observed, that Herod had cast John into prison for his boldness in reproving him for the adulterous com- merce in which he lived with his brother's wife. The sacred writers have not told us how long he continued in prison ; but it is plain from his two disciples, w ho came from him to our Saviour, that his followers did not forsake him in his melan- choly condition. Nay, Herod himself both respected and feared 150 LIFE OF CHRIST. him, knowing that lie was highly and deservedly beloved by the people; he consulted him often, and in many things followed his advice. But Herodias, his brother's wife, with whom he lived in so shameful a manner, being continually uneasy, lest Herod should be prevailed upon to set him at liberty, sought all opportunities to destroy him ; and at last an incident happened, which enabled her to accomplish her intention. The king having, on his birth-day, made a great feast for his friends, she sent her daughter Salome, whom she had by Phil- ip, her lawful husband, into the saloon, to dance before the king and his guests. Her performance was remarkably elegant, and so charmed Herod, that he promised, with an oath, to give her whatever she asked. Having obtained so remarkable a promise, she ran to her mother, desiring to know what she w^ould ask ? and was in- structed by that wicked woman, to require the head of John the Baptist. Her mother's desire, doubtless, surprised Salome, as she could not possibly see the use of asking what would be of no service to her. But Herodias would take no denial, and peremptorily insisted on her demanding the head of the Baptist. Accordingly, she returned to Herod, saying, " I will thou give me, by and by, in a charger, the head of John the Baptist." So cruel a request thrilled every breast ; the gaiety of the king vanished ; he was vexed and confounded. But be- ing unwilling to appear either rash, fickle, or false, before a company of the first persons of his kingdom for rank and char- acter, he commanded the head to be given her : not one of the guests having the courage to speak a single word in behalf of an innocent man, or attempt to divert Herod from his mad pur- pose, though he gave them an opportunity of doing it, by sig- nifying to them that he performed his oath, merely out of re- gard to the company. Thus Herod, through a misplaced re- gard to his oath and his guests, committed a most unjust and cruel action ; an action that will for ever brand his memory with dishonor, and render his very name detestable to the latest posterity. Soon after the command was given, the head of that vener- able prophet, whose rebukes had struck Herod with awe in his loosest moments, and whose exhortations had often excited him to virtuous actions, was brought, pale and bloody, in a charger, and given to the daughter of Herodias, in the presence of all the guests. The young lady eagerly received the bloody present, and carried it to her mother, who enjoyed the whole pleasure of revenge, and feasted her eyes with the sight of her enemy's head, now silent and harmless. But she could not silence the name of the Baptist ; it became louder, filling the earth and LIFE OF CHRIST. 151 heavens, and publishing to every people nnd nation this woman's baseness and adultery. Thus fell that great and good man, John the Baptist, who was proclaimed, by our blessed Saviour himself, to i)c " more than a prophet." Josephus tells us that his whole crime con- sisted in exhorting the Jews to the love and practice of virtue ; and, in the first place, to piety, justice, and regeneration, or newness of life ; and not by the abstinence from this or that par- ticular sin, but by an habitual purity of mind and body. It may not be improper on this occasion, to hint, that the iiistory of this birth-day, transmitted to posterity in the Scrip- tures, stands a perpetual beacon, to warn the great, the gay, and the young, to beware of dissolute mirth. Admonished by so fatal an example, they should be more careful to maintain, in the midst of their jollity, an habitual recollection of spirit, lest reason, at any time, enervated by the pleasures of sense, should slacken the rein of wisdom, or let it drop, though only for a moment ; because their headstrong passions, ever impatient of control, may catch the opportunity, and rush with them into follies, whose consequences will be unspeakably, perhaps eter- nally, bitter. CHAPTER XIV. Our Lord adds to the confirmation of his Mission and Doc- trine, by working a miracle in the unJderness of Bcthsaida. — The people, struck ivith the poiver and grace of the blessed Jesus, propose to raise him to the earthly dignity of King, — Peter, by means of his blessed Master, performs a miracle in walking upon the sea. — Our Lord^s improvement of the miracles wrought in the Wilderness, introduced in a Discourse delivered in the Synagogue of Capernaum. The disciples were so alarmed at the cruel fate of the Bap- tist, whose memory they highly revered, that they returned from their mission, and assisted in performing the last offices to the body of their old master, many of the apostles having been originally disciples of John. As soon as these pious rites were over, they repaired to Jesus, and told him all that had happened. Their compassionate Master, on hearing this melancholy news, retired with them by sea into a desert place, belonging to Bethsaida, that by retirement, meditation, and prayer, they 152 LIFE OF CHRIST, might be refreshed and recruited for their spiritual labors ; and, at the same time, leave an example to us that we should often retire from the noise and hurry of the world, and offer up the most fervent prayers to our heavenly Father. But the muhitude attended so closely, that their departure was not long concealed ; and great numbers of people repaired to the place, where they supposed Jesus and his disciples had secluded themselves. Struck with the greatness of his miracles on those that were sick, and anxious to hear more instructions from the mouth of so divine a teacher, no difficulties were too great for them to surmount, nor any place too retired for them to penetrate, in search of their admired preacher. Nor was the beneficent Saviour of the world regardless of their pious esteem. He saw them, he was " moved with compassion" towards them, because they were as sheep not having a shep- herd, multitudes of people without a pastor, a large harvest without laborers ; motives abundantly sufficient to excite com- passion in the Son of God. The situation of those numerous throngs of people scattered abroad, without a guide, without a guardian ; a large flock of defenceless sheep, without a single shepherd to defend them from the jaws of the infernal woU^, was truly deplorable ; the blessed Jesus, therefore, that " good Shepherd, who came to lay down his life for the sheep," was moved with pity towards them : the same pity which brought him from the courts of heaven, for the sake of his lost and wandering sheep in the desert, now brought him to this multitude of people, whom he instructed in the doctrines of eternal life ; and with his usual goodness healed all the sick among them. Intentionally devoted to teaching and healing the people, our blessed Saviour did not perceive the day to wear away, and that the greatest part of it was already spent : but his disciples, too anxious about the things of this world, thought proper to ad- vise him of it ; as if the Son of God wanted any directions from man. The day, said his disciples, is now far advanced, and the place a solitary desert, where neither food nor lodging can be procured : it would therefore be convenient to dismiss the people, that they may repair to the towns or villages, on the borders of the wilderness, and provide themselves with food and lodging ; for they had nothing to eat. But our Lord prevented that trouble, by telling them there was no necessity for sending the people away to procure victuals for themselves, as they might satisfy the hunger of the multi- tude, by giving them to eat. And at the same time, to prove what opinion his disciples entertained of his power, addressed himself to Philip, who was well acquainted with the country, and said, " Whence shall we buy bread, that these mav eat ?" LIFE OF CHIUST. 153 Philip, astonished at the seeming imposslbihty o( procuring a supply for so great a niuUitiKlc, uitli the small sum of money which he knew was llicir'all, ami forgetting the extent of his Master's power, answered, "Two hundred jiennyworth of bread is not suliicient for them, that every one of them may take a lit- tle." John, vi. 7. Our blessed Savioiu* might now have put the same question to Philip, that he did on another occasion : " Have 1 been so long a time with you, and yet hast thou not known me Philip ?" John, xiv. 9. Hast thou beheld so many miracles, and art still ignorant that I can supply food, not oidy for this peo])le, but for all the sons of men, and for " the cattle upon a thousand hills r" But he contented himself with answering, " Give ye them to eat." The twelve, not yet comprehending the design of their Master, repeated the objection of Philip ; but added, that they were wilitiig to expend their whole stock, in order to procure as large a supph' as possible. " Shall we go," said they, " and buy two hundretl pennyworth of bread, that they may cat ?" But this was by no means the design of their great Master, who, instead of making a direct answer to their question, c^sked them, " How many loaves have ye ?" How much provision can be found among this multitude ? Go and see? The disciples obeyed the command of their Master ; and Andrew soon returned, to intbrm him, that the whole stock amounted to no more than five barley-loaves, and two small fishes ; a quantity so inconsiderable, that it scarcely deserved notice. " VVliat are they," said this disciple, "among so many ?" What, indeed, would they have been among such a multitude of people, if they had not been distributed by the creating hand of the Son of God r" Jesus, notwithstanding the smallness of the number, ordered them to be brought to him ; and immediately commanded the multitude to sit tlown on the grass, with which the plac<3 abounded, directing his disciples at the same time to range them in a regular order, by hundreds and fifties in a companv, each compiuiy forming a long square, containing a hundred in a rank, and lifty in a lile, that the number might be more easily ascertained, and the people more regularly served. In obedience to his command, the people sat down in the manner they were ordered, big with the expectations of what this uncommon preparation portended : while the great Master of the banquet stood ready to supply the necessities t)f all his guests ; a banquet where, though they had no canopy but the azure sky, no table but the verdant turf, where their food was only coarse barley-bread and dried fishes, and their drink only water from a bubbling fountain, vet displayed more real gran- 20" 154 LIFE OF CHRIST. deur, by the presence of the divine Master of it, than the royal feast of gorgeous Ahasuerus, or the splendid entertainment of the imperious Nebuchadnezzar. The multitude being seated, Jesus took the loaves and fishes into his hands in sight of all the people, that they might be convinced of the small quantity of provisions that were then before them, and that they could only expect to be fed by his supernatural power. But that hand, which had constantly sus- tained nature, could now easily multiply these five loaves and two fishes : for, as the Psalmist elegantly observes, '' He open- eth his hand, and filleth all things living with plenteousness." Accordingly, he looked up to heaven, returned thanks to God, the liberal giver of all good things, for his infinite beneficence in furnishing food for all ttesh, and for the power he had conferred on him, of relieving mankind by his miracles, par- ticularly for that he was about to work. This done, he blessed them, and so peculiarly efficacious was his blessing, that these five barley-loaves and two fishes were multiplied into a quantity sufficient to supply the wants of five thousand men, besides women and children, who, on the most favorable supposition, must, amount to an equal number. " And Jesus took the loaves, and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down ; and likewise of the fishes, as much as they would." John, vi. 11. Thus did the compassionate and powerful Redeemer feed at least ten thousand people with five barley-loaves and two small fishes, giving a magnificent proof both of his power and good- ness. For after all had eaten to satisfy, they took up twelve baskets full of the broken pieces, a much larger quantity than was at first set before our Lord to divide. Miraculous work ! But what is too hard for God ? What is impossible to Omnipotence ? Strange perverseness of the sons of men, that after such manifestations of Almighty power, they should incredulously doubt, or impiously distrust, the providence and 'fatherly care of this sovereign, this infinitely gracious Be- ing, into whose hands the Father hath delivered this world, and all its concerns ! We are his by right of creation and redemp- tion, and him we are bound to serve ; and blessed are they who have so kind a Master, so compassionate a Father. The literal account of this miracle, as recorded by the several Evangelists, is very plain, as well as circumstantial ; and it is remarkable, that the circumstances of the place and time tended to magnify its greatness. The place was a desert, where there was no possibility of procuring any sustenance. Had he done this mighty work in any of the towns or villages round about, the pliarisees in those days, and the infidels of our's, might have objected, that he had received secretly I LIFE OF CHRIST. 155 some supplies ; but this, in the present case, was impossible. The time was the evening ; the people had been all the clay fasting, and consequently were ready for their meal ; had it been done in the morning, they might have said, either that the people had been just refreshed, or were not hungry ; con- sequently, the miracle not great. But the time and place wholly removed all objections of this kind, aiid proved, be- yond the pos^ibilit} of doubt, that " Cod can furnish a table in the wilderness." We should learn from this great miracle to remember. That it is this Lord who every year blesses mankind with plentiful supplies of exery tiling necessary ; it is this Lord who, agree- ably to the emphatical v/ords of David, " visiteth the earth, and blesseth it ; who maketh it very plenteous ; who watereth lier furrows, and scndeth rain into the little valleys thereof; who maketh it soft with showers, and blesseth the increase of it ; who crowneth the year with his goodness, while his clouds drop fatness : making the valleys stand so thick with corn, that they laugh and sing :" whose beneficent hand and liberal bounty call for all their praise, and claim all their thankfulness. For however inattentively we may behold this mighty work of Om- nipotence, it is no less a miracle, that our Lord should every day support and feed the whole race of mankind, and all the creatures of his hand, than that Christ should feed five thousand with five loaves and two ilshcs : for what proportion does five thousand bear to those myriads of men, who are daily fed from the fruits of the earth f the increase of which is equally a miracle with the increase of the bread and loaves, by the . blessing of Jesus ! How small is the seed sown, when compared with the produce ! It is carried out in handsful, and brought home in sheaves : and who can tell by what secret operations this won- derful eflcct is wrought f Nature is equally wonderful in all her works, as in this particular: and the Div'inity, to an atten- tive observer; equally visible in these regular productions, as in miraculous supplies afforded ; equally seen in the wine produced from the moisture of the earth, filtrated through the branches of the vine, as in that instantaneously made from water at die marriage in Cana ; equally seen in the corn grad- ually ripened and made into bread for the support of man- kind, as in the bread miraculously blessed to the support of the five thousand. But the constant repetition of these surpri- sing operations renders them comuion, and, being common, they are less observed. Our heavenly Father, therefore, condescends to deviate from the common order of things to rou-^e and awa- ken our attention. But if we are dead and utterly inattentive to the work of God in nature, where we see the divine magnifi- cence and bounty so visibly, so richly displayed, there is too 156 LIFE OF CHRIST. Ifiucli reason to tear, tliat <^iit\vnrd miracles will not now awa- ken ns. We are, however, apt to tlereive (Ourselves in this respect, and are often Icfl to ronehule, that had we been present at so stupendous a miracle, as that we are contemplatinp:, we should have adored tl)e divine hand that wrontilit it, and never have forsaken the hlessed Jt^sns. But, 'alas ! if all the displays of God's divine power in* the works of creation, if all the evi- dences of his omnipotence, if the continual supplies of his bonn- tv, and the most legible characters of his adorable love, written upon all the creatures of his hand, will not elevate our grateful and rejoicing hearts to him, there is great reason to fear, that had we seen the blessed Jesns feed "five thousand men with five barley-loaves and two small fishes, had we ourselves been pt^r- takers of this miraculous banquet, we should have acted like many who really enjoyed these privileges, and have turned away at some of his hard sayings, " and ^valked no inoie \\ith him.*' But to return. The people, when they had seen the Saviour of the world perform so stupendous a miracle, were astonished above measure ; and in the height of their transport, purposed to take Jesus by tbrce, and make him a king, concluding, that he must then assume the title of the Messiah, whose coming they had so long earnestly expected, and under whose reign they expected all kinds of temporal felicities. But our Lord, well knowing the intentions of the multitude ond the inclinations of his disciples to second them, ordered the latter to repair immediately to their boat, and sail for Beth- saida, while he sent away the multitude. They would, it seems, gladly have detained the people, with whom they fully agreed in sentiments ; and even lingered till he constrained them to get into the boat ; so fully were they still possessed, that their Master was to take the reins of government, and become a powerful prince over the house of Jacob. The people suffered the disciples to depart without the least remorse, as they saw that Jesus did not go with them. Perhaps they imagined he was sending them away to provide such things as they had need of. Nor did tf)ey refuse to dis- perse, when he commanded them, purposing to return in the morning, as we find they actually did. Having thus sent the disciples and the multitude away, Jesus repaired himself to the summit of a mountain, spending the evening in heaventy contemplations and ardent prayers to his Almighty Father. But the disciples, meeting with a contrary wind, could not continue their course to Bethsaida, which lay about two leagues to the northward of the desert mountain, where the multitude were miraculously fed. They, however, did all in their power PETER'S WANT OF FAITH. [Page 153.] " But rvhen he saw the wind boistero7is, he was afraid ; and beginning to sink, he tried^ saijingy Lord, save mc." — Matt. xiv. 30, LtFK Ol^' CttRtST. *^16t tr> Innrl ns noar tlmt city as possi1)]c, l)ut woro tossed up and (\o\\u all nip;lit by the tompost : so that at tlie conclusion of the (ourtli watch, oi» five o'clock In tl»o mornincr, they were not ahove a leagne from the shore. Their divine Master hcheld, from tlie mountain, tlieir dis- tressetl situation ; but they were ij^norant of his presence, though 'he v/as now cominp^ to their relief. From hence we should learn, \>hen the stormy billows of aflliction assault and seem rea'dy to overwhelm us, itot to despair of relief; for he who beholds every particular of our distress hath not *' forgotten to be gracious," but will surely come to our assistance, and work our deli\erance in a manner altogether unexpected. He often calms the storm of afHiction that surrounds us, and com- mands- the bellowing waves of distress to subside. Human wisdom, indeed, is often at a loss; it can discover no hopes of deli\erance, nor see any way to escape : but the Almighty can easily efl'ect the one, or point out the other. Such was the state of the disciples ; they were tossed by boisterous waves, and opposed in their com-se by the rapid cur- rent of the wind, so that all hopes of reaching the place intend- ed were vanished : when, behold, their heavenly Master, to assist them in this distressful situation, comes to them walking on the foaming -surface of the sea. Their Lord's approach tilled them with astonishment : they took him for one of the apostate spirits, and shrieked for fear. Their terrors were, however, soon removed ; their great and afibctionale Master talked to themj with the sound of whose voice they were per- fectly acquainted. '' Be o{ good cheer," said the blessed Jesus, " it is I ; be not afraid." Peter, a man of warm and forward temper, beholding Jesus walking on the sea, was exceedingly amazed, and conceived the strange desire of being enabled to perform so wonderful an action. Accordingly, without the least reflection, he immediately begged, that his Master would bid him come to him on the water. He did not doubt but that Jesus would gratify his re- quest, as it sufiiciently intimated that he would readily under- take any thing, however diflicult, at the command of his Sav- iour. But it appeared, that his faith was too weak to support him to that height of obedience to which he would have wil- lingly soared. To convince this forward disciple of the weak- ness of his faith, and render him more diflident of his own strength, our blessed Saviour granted Peter his request. He ordered him to come to him upon the water. • Peter joyfully obeyed his divine Master ; he left the boat, and walked on the surface of the sea. But the wind increasing, made a dreadful noise, and the boisterous waves at the same 1 158^ LIFE OF CHRIST. lime threatened every moment to overwlielm him. His faith now staggered, his presence of mind forsook him ; lie forgot that his Saviour was'^t hand; and in proportion as his faith decreased, the waters yielded, and he sunk. In tiiis extrcmit}^ lie looked around for his Master ; and on the very brink of being swallowed up, cried, " Lord, save me !" His cry was not disregarded by his compassionate Saviour ; "he stretched forth his hand and caught him, and said unto him, O thou, of little faith, wherefore didst thou doubt ?" Peter was convinced, before he left the ship, that it was Jesus who was coming to them on the water ; nor did he even doubt it when he was sinking, because he then implored his assistance. But wlren he found the storm increase, and the billows i^ige more horribly than before, his fears suggested, that either his Master would be unable or unv.illing to support him amidst the frightful blasts of tlie tempest. His fears were therefore both unreasonable nnd culpable : unreasonable, because the same power, that had enabled him ta walk on the surface of the deep, was abundantly sufrlcient to support him there, notwithstanding all the horrors of the storm ; culpable, Ijecause he considered his Master as unable to preserve him, or that he paid no regard to his promise ; for Jesus had virtually promised him his assistance, when he grant- ed this petition. This circumstance should teach us not to be presumptuous and self-sufficient ; nor. to rush on dangers, and fly in the face of opposition, unless there is a necessity for so doing. We should never refuse to undertake au}' action, how- ever difficult, when the cause of Christ calls upon us ; or aban- don the paths of virtue from a fear of the resentment of the children of this world : but we should, at the same time, be careful not to go farther than necessity obliges us, lest, like Peter, we repent our own temerity. This miracle alarmed the disciples, for though they had so very lately seen the the miracle of the live loaves, they did not seem to have before formed a proper idea of his' power ; but being now persuaded that he could b& no other than the ex- pected ^lessiah, they " came and Vvorshipped him, saying. Of a truth, thou art the' Sou of God." Alatt, xiv. 33. Our StivJour seems to have confirmed this miracde, by work- ing another : for the Evangelists (ells us, that he had no sooner entered the ship, and hushed the horrors of the storm, than lliey arrived at tlie place whitiier th^y were going. " Then they willingly ictehed iiim into the ship ; and immediately the ship was at the land, whither they went." Jolin^ vi. 21. When our Lord diseuibarked, the inhabitants of the neigh- boring country ran to him, bringing vvith them all those that were sick, and they were all healed. It must be remembered, LIFE OF CHRIST. 150 tlint though Jcsns ordinarily resided in the neighborhood of Capcrniium, yet he had been a]3sent ever since his visiting Naz- areth, and tlierefore, it is natural to think, that the inhabitants, on his return, would not omit the opportunity of bringing their sick in such prodigious crowds, that it seems our blessed Saviour did not bestow particular attention on each of diem ; and this was the reason for their beseeching him, " that they might only touch the hem of his garment ; and as many as touched were made perfectly whole." Matt. xiv. 36. The virtue of that power by which he wrought these things lay not in his garments, for then the soldiers, who seized them at his crucifixion, might liave wrought the same miracles ; but it was because Jesus wished it to be so. It was now the ac- ceptable time, the day of salvation, foretold by Isaiah, and Christ's power was sutHcient to remove any distemper whatso- ever. It has been mentioned tliat our blessed Sa\iour, aflcr miracu- lously feeding the people, ordered them to disperse, and retire to their places of abode. The former command they obeyed, but, instead of complying with the latter, they staid in the neighborhood of the desert mountain ; and observing that no boat had come thither, since the disciples left their Master, they concluded that Jesus still condnued in that place, and had no design of leaving his attend- ants. Hence they were persuaded, that though Jesus had modestly declined the honor of being made a king, ho would accept it the next day; especially as they might fancy his dis- ciples were dispatched to the other side, with no other intention than to prepare every thing necessary for that purpose. Hopes like these, animated them to continue in this solitary wilder- ness, and take up their lodgings in the caverns of the rocks and mountains, notwithstanding tlieir difiicultics were greatly increased by the raging of the storm. But no sooner did the cheering rays of light appear, than the multitude left their retreat, and searched for Jesus in every part of the mountain, to the summit of whiidi they had seen hlin retire. Finding their search in vain, they concluded that he must have departed for the other side, in some boat belong- ing to Tiberias, which had been forced by the storm to take shelter in a creek at the foot of the mountain. Accordingly, they repaired to Capernaum, where they found him in the svnagogue, .teaching tlic people ; and could not help asking him withsome. surprise, " Rabbi, wlicn earnest thou hiUier .^" John, To this question our Lord n-plied, that they did not seek him because they were convinced by his miracles of the truth of his mission, but because they lioj.ed to be continually (i^d ni 160 LIFE OF CHRIST. the same miraculous manner as before. *' Verily, verily, I say unto you, ye seek me, not because ye saw the miracles, but be- cause ye dfd eat of the loaves and were filled." These are the views which induce ye to follow me ; but ye are entirely mis- taken ; for happiness does not consist in the meat that perisheth, nor is it that sort of meat ye nnist expect to receive from the Messiah. Mere animal foods, which please and delight the body onlyj are not the gifts he came down from heaven to be- stow ; it is the meat that endureth to everlasting life, divine knowledge and grace, which, by invigorating all the faculties of the soul, make it at once incorruptible and immortal : neither ought ye to follow the Son of man with any intention to obtain the meat that perisheth ; but in the hope of being rewarded with the meat that endureth to everlasting life. " Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you : for him hath God the Father sealed." Jo/m, vi. 27. The Jews, who were accustomed to the metaphors of meat and drink, as they are frequently found in the writings of their own prophets, to signify wisdom and knowledge, might easily have understood what our blessed Saviour meant by the meat " enduring to everlasting life." They, however, entirely mis- took him ; imagining that he spake of some delicious healthful animal foodj which would render them immortal, and which was only to be procured under the government of their great Messiah. It is therefore no wonder that his exhortation should so greatly affect them, that they asked him what they should do to erect the Messiah's kingdom, and obtain that excellent meat which he said God had authorized him to give to his followers ? The Jews were elated with the prospect of the mighty empire the promised Messiah was to establish ; and, doubtlessly, ex- pected that Jesus would have bidden them first to rise against the Romans, vindicate their own liberties, and then establish in every countr}^, by the terror of fire and sword, the authority of that powerful prince so long expected by the Jewish nation. To convince them, therefore, of their mistake, and inform them what God really required of them, towards erecting the Messiah's kingdom, Jesus told them, that they should believe on the person sent to them from the God of Jacob ; but at this answer they were exceedingly oiiended. They were persuaded that he could not be the Messiah promised in the law and the prophets, who took no care to erect a temporal kingdom. And some of them, more audacious than the rest, had the confidence to tell him, that since he assumed the character of the Messiah, and required them to believe in him as such, it was necessary that he should perform greater miracles than either Moses or any of the old prophets, if he was desirous of convincing theiUj that they ought LIFE OF CHRIST. 161 to believe him ihc long-promised Messiah. '* They said there- fore unto him, What sign sliewest thou then, that we may see, and believe thee ? What dost tiiou work ? Our fathers did eat manna in the desert ; as it is written, He gave them bread from heaven to eat." John, vi. 30. By extolling the miracle of the mainia, by calling it bread from heaven, and by insinuating that this miracle was wrought by Moses, the Jews endeavored to depreciate both Christ's mission and his miracle of the loaves. They considered this miracle as a single meal of terrestrial food, at which but a few thousands had been fed ; whereas, Moses had supported the whole Jewish nation, during the space of forty years, in the wilderness, by celestial food. To this objection the blessed Je- sus replied, "Verily, verily, I say unto you, Moses gave you not that bread from heaven ; but my Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world." John vi. 32, 33. Moses did not give you the manna that fell around the camp in the wilderness, nor did il descend from heaven ; it w^as formed in the regions of the air, by the omnipotent hand of the God of Jacob. But, by the miracle of the loaves, my heavenly Father hath typified the true, the spiritual, the heav- enly bread, which he himself giveth to the sons of men, and of which the manna was only a symbolical representation ; the food that sustained the Israelites in the wilderness was suflicient only for a single nation ; but this for all the children of men. Slany of the Jews, who listened with pleasure to his doc- trine, having heard him describe the properties of the celestial bread, were animated with an earnest desire of being always fed with it, " Lord," said they, *' evermore give us this bread ;" to which the blessed Jesus answered, " I am the bread of life. He that comedi to me shall never hunger ; and he that believeth on me shall never thirst." John vi. 35. Having made this answer to those who listened attentively to his doctrine, he turned himself to such as had heard him with prejudice, and took every advantage of wresting his words. You ask me, says he, to shew you a sign, that ye may see and believe me to be the true Messiah. Surely you have seen it; you have seen my character and mission in the many miracles I have performed : miracles abundantly suflicient to convince ypu that I am really the Messiah so often promised by the ancient prophets, so long expected by the whole Jewish "^nation. But, notwithstanding all these proofs, your hearts are still harden- ed ; you expect a temporal prince, who shall raise the Jewish kingdom above all the empirics of the earUi : and because 1 do not aliect the authority and pomp of an earthly monarch, you reject me as an impostor. Your infidelity, therefore, does not 21 162 LIFE OF CHRTST. proceed from want of evidence, as you vainly pretend, but from the pcrvcrseness of your own dispositions, which may perhaps in time be overcome ; for all those that the Father hath given me, however obstinate they may be for a season, will at last be- lieve on the Son of God. Nor will I ever reject any that come to me, however low their circumstances may be, however vile they may appear in their own eyes, or however greatly their vi- olence against my doctrines may have been exerted. I came down from heaven not to act according to the common meth- od of human passions, which excite men to return evil for evil, but to bear with them; to try all possible means to bring them to repentance ; and lead them in the straight paths of virtue, which terminate at the mansions of the heavenly Canaan. It is the fixed will of ray Father, to bestow eternal life on all who truly believe in me ; and, therefore, I will raise them up at the last day. As the prospect of the greatest part of the Jews extended no farther than temporal privileges and advantages, it is no wonder that they were offended at this doctrine ; especially at his affirm- ing that he was the bread of life, and that he came down from heaven. Was not this man, said they, born into the world like other mortals ? And are we not acquainted with his parents .'* How, then, can he pretend to come down from heaven ? But these degrading thoughts could not escape the censure of him to whom nothing is^a secret. You need not, said the blessed Jesus, object to my birth, and the meanness of my relations, nor consider them as inconsistent with my heavenly extraction. For, while you believe your teachers, who have so shamefully corrupted the oracles of Omnipotence, and filled your minds with the vain expectation of a temporal kingdom, you cannot believe on me. No man can believe on the Son of God, unless he be persuaded by the Father. You need not be surprised at this ; for however ye may imagine that all men, at the appearance of the Messiah, will flock to him with great cheerfulness, and become the willing subjects of his kingdom, without any extraordinary means of persuasion, the prophets plainly foretold the contrary : for they promise that men shall enjoy the teaching of the Fadier, in a far more eminent man- ner during the Messiah's kingdom, than under any preceding dispensation ; consequently, persuasion, and the most earnest persuasion too, is necessary. You are not to understand that by being taught of God, you are to see, with your bodily eyes, the invisible Jehovah, because that privilege is confined to the Son alone ; but that, you are to be taught by the Spirit of God whatever is requisite for your etern'al interest in and by me, who am the way, the truth, and the life. LIFE OF CHRIST. 163 Having thus asserted the dignity of his mission, and demon- strated that it really belonged to him, the blessed Jesus exam- ined the comparison between himseU", considered as the bread from heaven, and the manna which Moses provided for their fathers in the wilderness. The manna, said he, which your fathers ate in the desert, could not preserve them from temporal death ; but the bread which came down from heaven will ren- der men immortal. '^ I am the living bread, which came down from heaven : if any man eat of this bread, he shall live for ever. And the bread that I will give is my flesh, which I will give for the life of the world." John vi. 51. Though the divine teacher, on this occasion, made use of no other expressions than what the Jews had been accustomed to interpret in a figurative sense ; yet, so great was their pervxTse- ness, that they considered them as spoken literally, .and were astonished beyond measure at what he could mean, by saying lie would give them *' his flesh to eat." Jesus, however, know- ing how unreasonable his hearers were, did not proceed to ex- plain himself more particularly at this time. But persisting in the same figurative manner of expression, he repeated and aflirm- ed more earnestly, what he had before asserted. Except, said he, ye be entirely united to me, by a hearty practice and be- lief of my doctrine, partake of the merit of that sacrifice that I shall oiler for the sins of the world, continue in the commun- ion of my religion, and receive spiritual nourishment, by the continual participation of those means of grace which I shall purchase for you by my death, ye can never enter the happy- mansions of eternity. Whoso eateth my flesh, and dVinketh my blood, hath eternal life ; and 1 will raise him up at llie last day. For my flesh is meat indeed, and my blood drink indeed," John^ vi. 54, 55. This is the bread which came down from heaven : a kind of bread infinitely superior to that of manna, both in its nature and efficacy. It is different in its nature from manna, because it is not to be eaten, as your fathers did that food in the wilder- ness; "they ate manna and are dead." It is different in its eflect, because he diat " eateth of this bread shall five lor ever." These particulars Jesus spake in the hearing of all the peo- ple, who attended the public worship in the synagogue of Ca- pernaum ; and though most of tiie metapliors were very easy to be understood, yet they could not comjjrehend what he meant, by "eating his flesh, and drinking his blood :" a thing not on- ly prohibited by the laws of Moses, but also repugnant to the customs of all civilized nations. Many, therefore, who hud followed him, considered it as in- consistent, and absolutely absurd. But Jesus answered, Are 164 LIFE OF CHRIST. you offended because I told you my flesh is bread ; that it came down from heaven ; and that you must, in order to have eternal life, eat my flesh, and drink my blood ? But what if ye shall see the Son of man ascend up bodily into heaven, from whence he was sent by his heavenly Father ? You will then surely be persuaded that I really came from heaven : and at the same time be convinced that you cannot eat my flesh in a corporeal manner. I never meant that you should understand the expression literally ; my flesh in that case would be of no advantage to the children of men. The metaphor was only used to indi- cate that you must believe in the doctrines which I preach ; for to reveal these, I took upon me the veil of flesh, and assumed the nature of man. It is, therefore, more properly my Spirit that confers this life on the human race, and renders them immortal. My doctrine may, perhaps, be ineflectual to some of you, because ye are desirous of perverting it, and from thence to form a pretence for forsaking me. I v/ell know the secret recesses of every heart ; and therefore told you, that no man can believe on me, except it was given him of my Father. The self-suflicient, self-righteous Jews were so ofl^ended at this discourse, that many of them, who had hitherto been our Saviour's disciples, went out of the synagogue, and never came more to hear him. They found that all their pleasing views of worldly grandeur, and an extensive kingdom, could have nothing more than an ideal foundation, if they ac- knowledged Jesus to be the Messiah. And as they were un- willing to abandon all their favorite hopes of power, they re- fused to own him for the great .Redeemer of Israel they had so long expected. When the Jews were departed, Jesus turned himself to his disciples, and, with a look of inefl'able sweetness, said to them, " Will ye go away.^" To this Peter answered, " Lord, to whom shall we go ? Thou hast the words of eternal hfe ! And we believe and are sure, that thou art that Christ the son of the living God." John, vi. 68, 69. Peter, in this reply, alluded to our Lord's declaration of himself, in which he says, that he was the bread of life, found- ing his faith in him as the Messiah. But Jesus, to convince him that he was not ignorant of the most secret thoughts of the heart, nor afraid that his enemies should be spectators of his most retired actions, told him, that one of the twelve was a v/icked man, and would be guilty of die vilest action. The prediction of Jesus was punctually verified, when Judas Iscariot, one of the twelve chosen disciples, basely betrayed his great Lord and Master. LIFE OF CHRIST. 165 CHAPTER XV. Pharisaical superstition severely reprimanded. — The great He- deemer continues to display his power and benevolence in the relief of several objects of affliction. — Guards his disci- pies against the prevailing errors and fallacies of the Sc7'ibes and Pharisees, — Proceeds on the work of his heavenly Fa- ther. The season of the grand passover approaching, Jesus went up to Jerusalem, to attend that solemnity. But the Jews being offended at his discourse in the synagogue of Capernaum, made an attempt upon his life. Our Lord, therefore, finding it im- possible to remain at Jerusalem in safety, departed from that city, and retired into Galilee. The pharisees were sensible they could not perpetrate their malicious designs upon him on that occasion ; they therefore followed him, hoping to find something by which they might accuse him ; and at length ventured to attack him for permitting his disciples to eat with unwashed hands, because, in so doing, they transgressed the tradition of the elders. Moses had, indeed, required external cleanliness as a part of their religion ; but it was only to signify how careful the servants of the Almighty should be to purify themselves from all uncleanness, both of flesh and spirit. These ceremonial institutions were, in process of time, prodigiously multiplied, and the pharisees, who pretended to observe every tittle of the law, considered it as a notorious offence to eat bread with unwashed hands, though at the same time they suffered the more weighty precepts of the law to be neglected and for- gotten. To expose the absurdity of such superstitious customs, our Saviour applied to them the words of the prophet Isaiah, *' This people honoreth me with their lips, but their heart is far from me." Adding, that all their worship was vain, and displeasing to the Almighty, while they praised themselves, and imposed upon others tlie frivolous precepts of man's invention, and at the same time neglected tlie eternal rules of righteous- ness : and to remove all objections that might be brought against this imputation of gross profauencss in tiie pharisees, he supported it by a very remarkable instance. God, said the Saviour of the world, hath commanded chil- dren to honor their parents, and to maintain them, when reduced to poverty, by sickness, age, or misfortunes, promising life to such as obey this precept, and threatening death to those who 166 LIFE OF CHRIST. disregard it. But notwithstanding the peremptory command- ment of Omnipotence, you teach, that it is a more sacred duty to enrich the temple than to nourish their parents, reduced to the utmost necessity; pretending that what is offered to the great Parent of the universe is much better bestowed than what is given to the support of our earthly parents ; making the in- terest of God absolutely different from that of his creatures. Nay, ye teach, that it is no breach of the commandment for a man to suffer his parents to perish, provided he has given what ought to nourish them, to the temple of Jerusalem. Thus have ye concealed, under the cloak of piety, the most horrid, the most unnatural crime any person can commit. Having thus reproved the pharisees, he called the mukitude to him, and desired them to reflect on the absurdity of the pre- cepts inculcated by the scribes. These hypocrites, said he, solicitous about trifles, neglect the great duties of morality, which are of eternal obligation. They shudder with horror at unwashed hands, but are perfectly easy under the guilt of a polluted conscience, though they must be sensible, that '^ not that which goeth into the mouth defileth a man : but tliat which Cometh out of the mouth, this defileth a man." Matt. xv. 11. The haughty pharisees were highly offended at his speaking in a degrading manner of their traditions. And the apostles, who would gladly have reconciled their Master and the phari- sees, insinuated to Jesus that he ought to have acted in an- other manner. To which our Saviour answered, "Every plant which ray heavenly Father hath not planted, shall be rooted up." Matt, XV. 13. As if he had said, you have not cause to fear their anger, as both they and their doctrine shall perish to- gether, for neither of them came from God. Adding, " Let them alone : they be bHnd, leaders of the blind. And if the bhnd lead the bhnd, both shall fall into the ditch." Matt. XV. 14. His disciples, not fully comprehending this doctrine, desir- ed their Master to explain it. This our Saviour coniplied with, and shewed them that meats being of a corporeal nature, could not defile the mind of man, or render him polluted in the sight of the Almighty, unless they are used to excess, or in opposi- tion to the commandment of God ; and even then the pollution arose from the man, and not from the meat. But, on the contrary, that which proceedeth out of the mouth of a man comes from his heart, and really poUuteth his mind* These doctrines of truth could not fail of irritating tlie phar- isees, as they tended to strip them of the mask with which they concealed their deformity, and rendered themselves so venerable in the eyes of the vulgar ; and therefore their plots wore levelled against his reputation and life. LIFE OF CHRIST. 167 Jesus, to avoid their malice, retired to the very borders of Palestine, to the coast of those two celebrated Gentile cities, Tyre and Sidon, proposing there to conceal himself for a time : but he could not be hid. It was as impossible for the divine " Son of righteousness" to be concealed where he came with his healing wings and message of peace, as it is for the suu in the firmament, when he riseth in all his glory, " as a bridegroom Cometh out of his chamber, and as a giant rejoiceth to run his course." For a certain woman of Canaan, having heard of him, determined to implore his assistance. She was, indeed, one of the most abject sort of Gentiles, a Canaanite, one of that detested race vvidi which the Jews would have no dealing, nor even conversation ; but notwithstanding all these discouraging circumstances, she threw herself, as an humble petitioner, on the benevolent mercies of the Son of God. Strong necessity urged her on ; and insupereible distress caused her to be importunate. Alas ! unhappy parent ! her only daughter, her beloved child, had an unclean spirit, " was grievously vexed with a devil." When her case was so urgent, and her woes so poignant, who can wonder that she was so importunate, and would take no re- fusal from this divine person, who, she knew, was able to deliver her ? Accordingly, she came ; she fell at his feet ; she besought him ; she cried, saying, " Have mercy on me, O Lord, thou Son of David, have mercy." I plead no merits ; as a worthless suffering wretch, I entreat only the bowels of thy mercy ; I en- treat it, for I believe thee to be the Son of David, the promised Messiah, the much-desired Saviour of the world ; have mercy on me, for the case of my child and her distresses are my own : " My daughter is grievously vexed with a devil." Matt. XV. 22. Is it not at the first view astonishing that such a petitioner should be rejected ; and rejected by a bountiful and merciful Redeemer, who kindly invited all that were heavy laden to come to him; who promised never to cast out any that would come, and whose business it was " to go about doing good ?" We, however, find he answered this woman not a word : he did not, in appearance, take the least notice, either of her or her distress. But tliis silence did not intimidate her ; she still cried, she still besought, she still importunately pressed her pe- tition ; so that the very disciples were moved with her cries, and became her advocates. They themselves, though Jews, be- sought their master to dismiss this petitioner, to grant her re- quest, and to send her away. But Jesus soon silenced them, by an answer agreeable to their own prejudices. " I am not sent," said he, " but unto the lost sheep of the house of Israel." To this the disciples readily as- sented ; and as they had an hiirh opinion of the Jews' preroga- 1^8 LIFE OF CHRIST. tive were so well satisfied with the answer, that we hear them pleading no more for this lost, this miserable Gentile. Bnt this soothed not her griefs ; it was her own cause, and what is immediately our own concern animates us to the most zealous application. Somewhat encouraged that she was the subject of discourse between our Lord and his disciples, she ventured to approach the Saviour of the world, though she well knew that the law actually forbade such an intercourse ; yet she came, she worshipped " this Son of David," she confessed again his divinity, and prayed, saying, "Lord, help me !" The compassionate Saviour now condescended to speak to her, but with words seemingly sufficient to have discouraged every farther attempt ; nay, to have filled her with bitter dislike to his person, though she had conceived such high and noble notions of his mercy and favor : '' It is not meet," said he, " to take the children's bread and to cast it to the dogs." Matt, XV. 26. It is not justice to deprive the Jews, who are the chil- dren of the covenant, the descendants of Abraham, of any part of those blessings which I came into the world to bestow, espe- cially to you, who are aliens and strangers from the common- wealth of Israel. This answer, though severe, could not shake her humility nor overcome her patience; she meekly answered, ^' Truth, Lord; yet the dogs eat of the crumbs which fall from their master's table." Matt. xv. 27. Let me enjoy that kindness which the dogs of any family are not denied; from the plenty of miraculous cures, which thou bestowest on the Jews, drop this one to me, who am a poor distressed heathen : for they will suffer no greater loss by it, than the children of a family do by the crumbs which are cast to the dogs. Our Lord having put the woman's faith to a very severe trial, and well knowing that she possessed a just notion of his power and goodness, as well as of her own unworthiness, wrought with pleasure the cure she solicited in behalf of her daughter ; and, at the same time, gave her faith the praises it so jusdy deserved. " Oh ! woman, great is thy faith : be it unto thee even as thou wilt. And her daughter was made whole from that very hour." Matt. xv. 28. After performing this miracle, Jesus returned to the Sea of Galilee, through the region of Decapolis. In this country a man was brought to him who was deaf, and had an impediment in his speech. Objects in distress were always treated with benevolence by the holy Jesus : but as the people now thronged about him, in expectation that he would soon establish his kingdom, he thought proper to take the man, with his relations, aside from the multitude ; after which he put his fingers in his carsj and touched his tongue, that the deaf muu, who could GIVING SIGHT TO THE BLIND. [Page 171.] •' But they cried the more, saying, Have mercy on us, O Lord, thou soil of David. *' Jind Jesus stood slill, and called them, and said, What will tje that I shall do tmto you ? " They say unto him, Lord, that mir eyes may be opened.^' — Matt. xx. 31 — 33. LIFE OF CHRIST. 169 not be instructed by language, might know from whence all hJs benefits flowed. He then " looked up to heaven, he sighed, and saith unto him, Ephphatha, that is. Be opened. And straight- way his ears were opened, and the string of his tongue was loos- ed, and he spake plain. And he charged them that they should tell no man." Mark, vii. 34, 35, 36. But, notwithstanding they were enjoined to secresy, the man, or his relations, published it in every part of the country, doubt- less thinking they could not be too lavisJi in the praises of so great a benefactor : especially as the modesty with which he had performed the cure abundantly demonstrated that his sole view was the benefit of the human race. This rumor gathered the multitude round him in Decapolis ; for the fame of his miracles was extended to every corner of the country. He, therefore, to avoid the prodigious crowds of people, retired into a desert mountain, near the Sea of Gal- ilee. But the solitary retreats of the wilderness were unable to conceal this beneficent Saviour of the human race. They soon discovered his retreat, and brought to him from all quar- ters, the sick, the lame, the dumb, the blind and the maimed. The sight of so many objects in distress so excited the com- passion of the Son of God, that he graciously released them from all their complaints. Miracles like these, could not fail of astonishing the spectators, especially those performed upon the dumb ; for it must be remembered, that he not only confer- red on those the faculty of hearing, and pronouncing articulate sounds, but conveyed at once into their minds the whole lan- guage of their country ; they were instantly acquainted with all the words it contained, their signification, their forms, their pow- ers, and their uses : at the same time they enjoyed the habit of speaking it both fluently and copiously. This was surely enough to demonstrate to the most stupid, that such works could have been eflected by nothing less than infinite power. " The multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see ; and they glorified the God of Israel." Matt. xv. 31. The various works performed by the blessed Redeemer de- tained the multitude in the desert with him three days, during which time they consumed all the provisions they had brought into this solitary place. But Jesus would not send them away fasting, lest any who had followed him so far from their habita- tions should faint in their return. Accordingly he again ex- erted his almighty power, to feed the multitude a second time in the wilderness. It is highly worthy of our notice, the great wisdom of our blessed Saviour, in choosing to spend so great a part of the time he executed his pubHc ministry, in the wilderness, and in 22 Jtjp LIFE OF CHRIST. solitary places. He did not seek the applauses of men, but the eternal salvation of their souls ; and therefore often delivered his doctrines in the silent retreats thereof: in consequence of which he was followed by such only as had dispositions adapted for profiting by his instructions. It could not be supposed that many of dili'erent dispositions would accompany him into soli- tudes, where they were to sustain the inconveniences of hunger for several days successively, and be at the same time exposed to all the inclemencies of the weather. Those only who were desirous of instruction, could, therefore, be expected to follow the blessed Jesus into those retired parts ; and on those, doubt- less, his doctrine distilled like dew, and like the small rain upon the tender herb. Happy mortals ! who thus exchanged the shallow and frothy streams of folly, for the deep and salutary rivers of eternal wisdom ; who left the noise and l3ustle of a cov- etous bigoted people, for the calm instructions of the Son of God ; and exchanged the perishing bread of this world for the ** bread of life, the bread that came down from heaven !'' After feeding the multitude miraculously, Jesus retired into a district, "called Dalmanutha, a part of the territory of Magdala. Here he was visited by the pharisees, who, having heard that he had a second time fed the multitude miraculously, were fearful that the common people would acknowledge him for the Messi- ah : and therefore determined openly and publicly to confute his pretensions to that character. In order to do this, they boldly demanded of him a sign from heaven : for it must be remembered, that the Jews expected the Messiah would make his first public appearance in the clouds of heaven, and in a glorious manner establish a temporal kingdom. This opinion was founded on the following prophecy of Daniel, which they understood literally : "I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him. His dominion is an everlasting dominion, which shall not pass away ; and his kingdom, that which shall not be destroyed." Daniel, vii. 13, 14. It is therefore evident, that the pharisees, by desiring Jesus to shew them a sign from heaven, meant that he should demon- strate himself to be the Messiah, by coming in a visible and miraculous manner from heaven, and wresting with great pomp the sceptre of David from the hands of the Romans. If the minds of the pharisees had been open to conviction, the proofs which Jesus was daily giving them would have been more than sufHcient to establish the truth of his mission, and demonstrate that he was the long-expected Messiah. LIFE OF CHRIST. 171 But they were not. desirous of being convinced ; and to that alone, and not to want of evidence, or of capacity in them- selves, it was owing, that they refused to acknowledge our Sav- iour to be the person foretold by tlie prophets. Tlieir disposi- tion was absolutely incorrigible ; so that Jesus sighed deeply in his spirit, and declared that the sign they sought should never be given them ; and that the only sign they were to expect was that of the prophet Jonas, or the miracle of his own resurrec- tion : a sign indeed much greater than any shewn by the ancient propets ; and consequently, a sign which demonstrated that Jesus was far superior to them all. *' A wicked and adulterous generation seeketh after a sign, and there shall no sign be given unto it, but the sign of the prophet Jonas." Matt. xvi. 4. Having thus reproved the impertinent curiosity of the phari- sees, he departed, with his disciples, and entered into a ship ; and as they sailed, he cautioned them to beware of the doctrine of the pharisees and sadducees, which he termed leaven, from its pernicious influence in filling the minds of men with pride, and other irregular passions : these hypocrites chiefly insisted on the observation of frivolous traditions, but neglected the true principles of piety, and hence filled the minds of their hearers with an high opinion of their own sanctity. But the disciples having forgotten to take bread with them, understood that he intended to caution them against procuring it from the heathens or Samaritans. They were so weak, as not to think that their Master, who had fed some thousands of people with five loaves, was also capable of providing for them in their necessities. On his landing at Bethsaida, they brought unto him a blind man, desiring that he would heal him : Jesus, accordingly, took the man by the hand, and led him out of the city, and having spit upon his e3es, and put his hands upon him, asked him if he saw aught ? To which the man answered, " I see men as trees walking." A very good expression to convey an idea of the indistinctness of his vision. Jesus then put his hands again upon him, and he was restored to sight, " and saw every man clearly." It should be remembered that the people of Bethsaida had, by their ingratitude, impertinence, and infidelity, greatly displeased the Saviour of the world : and this, perhaps, was the reason why Jesus would not perform the cure in that city, but led the man out into the adjacent plain. The people had also, for a long time, been solicitous that he would take upon himself the character of the temporal Messiah ; and therefore he chose to perform this miracle without the city, to prevent their farther importunity, so incompatible with the modesty and lowliness of our dear Lord and Master. 172 LIFE OF CHRIST. CHAPTER XVI. The blessed Jesus delegates a special power to Peter, one of his Disciples. — Pronounces the final judgment of the world, and is afterwards transfigured upon the Mount. Jesus having displayed his power and goodness in restoring the Wind man to sight, departed from Bethsaida, and retired mto the territory of Cccsarea Philippi, where, being desirous of proving, in some measure, the faith of the apostles, he asked them, saying, " Whom do men say, that I, the Son of Man, am ?" In answer to this question, the disciples rephed, " Some say, that thou art John the Baptist ; some Elias ; and others Jeremias, or one of the prophets." Matt. xvi. 14. The people in geqeral mistook the character of our Saviour, because he did not assume that outward pomp and grandeur with which they supposed the Messiah would be adorned. Je- sus was therefore desirous of hearing what idea his disciples formed of his character, as they had long enjoyed the benefit of his doctrines and miracles ; and accordingly asked them. What they themselves understood him to be f To this question Si- mon Peter rephed, " Thou art the Chriat, the Son of the living God." Our Saviour acknowledged the title ; telling Peter that God. alone had revealed the secret to him. And in allusion to his surname, Peter, which signifies a rock, our Saviour promised that he should have a principal hand in estabhshing his king- dom ; and that the Christian church should be erected on his labors, as on a solid foundation, never to be destroyed. " And I say also unto thee, that thou art Peter, and upon this rock I will build my church : and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven : and whatsoever thou shalt bind on earth, shall be bound in heaven : and whatsoever thou shalt loose on earth, shall be loosed in heaven." Matt. xvi. 18, 19. Having delegated this power to Peter, our Saviour strictly forbade his disciples to tell an^' man that he was the Messiah ; because it had been decreed in the courts of heaven that he should be rejected by the rulers of Israel as a false Christ, and suffer the pains of death. " Then charged he his disciples, that I they should tell no man that he was Jesus the Christ." Matt. xvi. 20. Circumstances which could not fail of giving his fol- lowers great ofience, as they did not yet understand the true nature of his kingdom ; and therefore he thought proper to let LIFE OF CHRIST. 173 every man form a judgment of his mission, from his doctrine and miracles. The foregoing discourses had doubtless filled the apostles' minds with lofty imaginations, and therefore our Saviour thought proper to acquaint them with his sufferings, in order to check any fond expectation of temporal power. Peter, however, was greatly displeased to hear his IMaster talk of dying at Jerusa- lem, when he had just before acknowledged the title of Messi- ah. Accordingly, he rebuked him for the expression, which he was so bold as to think unguarded. But Jesus, turning himself about, said to Peter^ " Get thee behind me Satan : thou art an offence unto me : for thou savorcst not the things that be of God, but those that be of men." Matt. xvi. 23. Peter's conduct in this respect, arising from an immoderate attachment to sensual objects, our Saviour thought proper to declare publicly, that all who intended to share with liim in the glory of the heavenly Canaan, must deny themselves ; that is, they must be always ready to renounce every worldly pleas- ure, and even life itself, when the cause of religion required it : he also told them, that in this life they must expect to meet with troubles and disappointments ; and, that whoever intended to be his disciple, must " take up his cross daily, and follow him." Thus did the blessed Jesus fully explain to his disciples the true nature of his kingdom ; and at the same time intimated, that though they had already undergone many afflictions, yet they must expect still more, and greater, which' they must sustain with equal fortitude, following their Master in the footsteps of his afflictions. This duty, how^ever hard, was absolutely neces- sary ; because, by losing their temporal life, they would gain that which was eternal : " For whosoever will save his life, shall lose it : but whosoever will lose his life for my sake, the same shall save it." Luke, ix. 24. '* For what is a man profited, if he should gain the whole world, and lose his own soul f Or what shall a man give in exchange for his soul f" Matt. xvi. 26. To add to the weight of this argument, and to enforce the necessity of self-denial, our Saviour particularly declared, that a day was fixed for distributing rewards and punishments to all the human race ; and that he himself was appointed b}' the Fa- ther as universal Judge ; so that his enemies could not flatter themselves with the hope of escaping the punishments they de- served, nor his friends be afraid of losing their eternal reward. " Whosoever, therefore, shall be ashamed of me and my words, in this adulterous and sinful generation ; of him also shall the Son of Man be ashamed when he cometh in the glory of his Fa- ther, with the holy angels." Mark, viii. 38. 174 LIFE OF CHRIST. To fortify the minds of his disciples, he iiiformed them, that he would not appear to judge the world in his low and despised condition, but magnificently arrayed in both his own and his Father's glory ; nor attended by twelve weak disciples, but sur- rounded by myriads of celestial spirits, with numberless hosts of mighty angels ; nor should his rewards be the great offices and large possessions of a temporal kingdom, but the joys of immortality. Let us now ruminate on the glory of the Judge, and the so- lemnit}^ of the final judgment. He shall come in the majestic splendor of his glorified body, pompously arrayed w^ith the in- accessible light wherein Jehovah resides, and which darting through and enlightening the infinite regions of space with its ineffable brightness, shall make even the sun to disappear. Dressed in this awful manner, the great Judge, attended by the whole celestial host, will " descend from heaven with a shout, with the voice of the archangel, and with the trump of God," (1 Tliess. iv. IG.) making heaven, earth, and hell to resound. The dead of all countries, and of all times, will hear the tremendous call. Hark ! the living, filled with joy, exult at the approach of Omnipotence ; or, seized with inexpressible horror, send up the most piercing cries, and are all changed in a moment, in the twinkling of an eye ! The dead press forth from their gj-aves, and follow each other in close procession ! Behold — but, ah ! nothing can behold ; nothing can bear his presence ! The heavens depart like a scroll, rolling itself together ! Every hnountain, and every island is moved. The bond, the free, the rich, the great, captains and kings, to avoid the face of Him that sitteth on the throne, the presence of the Lamb, rush beneath trembling mountains, and plunge into flaming rivers ! but neither mountains nor flame will devour them, for they are raised immortal. Behold him then, for all must behold him ! even his eye, whose unthinking hand drove his nails at Calvary ; nor heaven nor earth exist, stars and sun are vanished, lest they should darken the procession ! Once the crucifixion of Jesus, and now his glory, extinguishes the sun ! Lo ! hell, v/ith what reluctance, comes forth for sen- tence ! Lo ! two worlds to be judged, and the third an assist- ant spectator ! Behold ! with what beauty, with what boldness, with what joy, some spring forward towards the judgment-seat. See, on the other hand, how amazed, how terrified the wicked appear ! with what vehemence they wish the extinction of their being ! fain would they fly, but cannot ! impelled by a force, by strong necessity, they hasten to the place of judgment: as they advance, the sight of the tribunal from afar, strikes them with new terror. They approach in the deepest silence, and gather round the throne by thousands and thousands. In the LIFE OF CHRIST. 175 mean time, the ang-els having gathered together the good Irotn the uttermost parts of the eardi, lly around the numberless mul- titudes, chanting melodious songs, and rejoicing that the day of general retribution is come, when vice shall be thrown from its high post of usurpation, and virtue be exalted to the pinna- cle of honor ; when the intricacies of providence shall be unri- valled, the perfections of the Almighty vindicated, the church of Christ purchased by his blood, cleared from her iniquitous members, and every thing which ollendeth banished for ever. Behold ! the books are opened, silence proclaimed, and eve- ry individual filled with awful consciousness, that he, in partic- ular, is observed by the Almighty ; so that not one single person can be concealed by the immensity of the crowd. The Judge, who can be biassed by no bribes, softened by no subtle insinua- tions, imposed upon by no feigned excuses, needs no eviden- ces, but distinguishes with an unerring certainty. They sep- arate ! They feel their judgment in them, and hasten to their proper places; the righteous on one hand of the throne, and the wicked on the other. Behold, how beautiful with the brightness of virtue, do the righteous stand at God's tribunal ! their looks serene, and expressive of hopes full of immor- tality ! On the other hand, the wicked, confounded at the remem- brance of their past lives, terrified with the bitter apprehensions of what is to come, hang down their dejected heads, and wish to hide themselves in the fathomless abyss ! but all in vain ; there is no escaping nor appealing from this tribunal. Behold, with mercy shining in his countenance, the King in- vites the righteous to take possession of the kingdom prepared for them from the beginning of the world : but with frowns of anger drives the wicked to punishment which will have no end, no remission, no alleviation. What horror, what despair must seize these wretched souls, when they see hell gaping, hear the devils howling, and feel the unspeakable torment of an awak- ened conscience ! New they seek for death, but find it not ; woidd gladly be righteous, but it is too late. The happy land of promise, formed by the hand of the Al- mighty, large, beautiful, and pleasant, a proper habitation for his people, and long expected by them as their country, now ap- pears. Here all the righteous are assembled, forming one vast, one happy society, even the kingdom, the city of God. Here Omnipotence manifests himself in a peculiar manner to his ser- vants, wipes away all tears from off their faces, and adorns them with the beauties of immortality. Here they drink a plenitude of joys from the crystal river, proceeding out of the throne of God, and of the Lamb, and eat of the fruit of the tree of fife. Here there shall be no 176 LIFE OF CHRIST. death, nor gorrow, nor crying ; neither shall there be any more pain. Happy day ! happy place ! and happy people ! imagination faints with the fatigue of stretching itself to comprehend the vast, the uiimeasurable thought ! As this doctrine of Christ being appointed the universal judge might appear incredible at that time on account of his humiha- tion he told them, that some who heard him speak should not taste of death, till they saw him coming in his kingdom. " Ve- rily, I say unto you, there be some standing here, which shall not taste of death, till they see the Son of Man coming in his kingdom." Matt. xvi. 28. There are some here present that shall not die till they see a faint representation of the glory in which I shall come at the last day, and an eminent example of my power inflicted on the men of this sinful generation. To verify which prediction, the disciples lived to see their Master coming in his kingdom, when they were witnesses of his transfiguration, resurrection, and ascension, and had the mi- raculous gifts of the Holy Spirit conferred upon them ; lived to see Jerusalem, with the Jewish state destroyed ; and the Gos- pel propagated through the greatest part of the then known world. About eight days after this discourse, our blessed Saviour being with the multitude in the country of Csesarea Philippi, left them in the plahi, and, accompanied with Peter, James, and John, ascended an exceedingly high mountain. In this solitude, while Jesus was praying with these three dis- ciples, he was transfigured ; his face became radiant and daz- zling, for it shone like the sun in his meridian clearness. At the same time his garment acquired a snowy whiteness, far beyond any thing human art could produce ; a whiteness bright as the light, and sweetly refulgent, but in a degree inferior to the radi- ance of his countenance. Thus, as it were, for an instant, the Son of God, during his state of humiliation, suffered the glory of his divinity to shine through the veil of human nature, with which it was covered ; and to heighten the grandeur and solemnity of the scene, Moses, the great lawgiver of Israel, and Elijah, a zealous defender of the laws, appeared in the beauties of immortality, the robes in which the inhabitants of the heavenly Canaan are adorned. The disciples, it seems, did not see the beginning of this trans- figuration ; happening to fall asleep at the time of prayer, they lost that pleasure, together with a great part of the conversa- tion which these two prophets held with the only begotten Son of God. LIFE OF CHRIST. 177 They however understood that tiie subject was his meritori- ous sufferings and deatii, by which he .was to redeem the world"; a subject that had, a few days before, given great offence to the disciples, particularly to Peter. At beholding the illustrious sight, the disciples were greatly amazed ; but the forwardness of Peter's disposition prompting him to say something, he ut- tered he knew not what : '* Master," said he, ** it is good for us to be here ; and let us make three tabernacles ; one for thee, and one for JVloses, and one for Elias." Mark, ix. 5. This disciple imagined that Jesus had now assumed his proper dignity ; that Elias w as come according to Malachi's prediction, and the Messiah's kingdom was at lengtli begun. Accordingly, he thought it was necessary to provide some accomodation for his Master and his august assistants, intend- ing, perhaps, to bring the rest of the disciples, with the multi- tude, from the plain below, to behold his matchless glory. This he thought, was much better for his Master, than to be put to death at Jerusalem, concerning which Jesus had been talking with the messengers from heaven, and the design of which Peter could not comprehend. But " while he yet spake, behold a bright cloud overshad- owed them; and behold a voice out of the cloud, which said, This is my beloved Son, in whom" I am well pleased: hear ye him." Matt, xvii. 5. When the three disciples heard the voice, which, like the roaring thunder burst from the cloud, and was sucli as mortals were unaccustomed to hear, they fell on their faces, and con- tijiued in that posture till Jesus approached, raised them up, and dispelled their fears, saying unto them, " Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only." Matt. xvii. 7, 8. Jesus having continued all night, with his three disciples on the mountain, returned to the plain early in the morning, charo-- ing them to conceal what they had seen, till after he was risen from, the dead. He well knew that the world, and even his own disciples, were not yet able to comprehend the design of his transfiguration : and ihat if it had been published before his resurrection, it might have appeared incredible : because nothing but afflictions and persecutions had hitherto attended him. " He was truly a man of sorrows, and acquainted with grief." But the doctrine ot the resurrection, to which the transfigu- ration alluded, was what the disciples were utterly unable to understand. They had never learnt that the Messiah was to die ; far less, that he was to be raised from the dead. They were, on the contrar}-, persuaded that he was to abide for ever ; and that his kingdom was to have no end. They were also 23 178 LIFE OF CHRIST. creatly surprised at the sudden departure of Elias, and could riot comprehend what the scribes meant by affirming that he must appear before the Messiah erects his empire. They, there- fore, after long debating among themselves, asked their Master, *' Why say the scribes, that Elias must first come ?" To which Jesus answered, that Elias should truly come first, according to the prediction of Malachi, and restore all things :" but at the same time, he assured them, that Ehas was already come, and described the treatment he had met with from that stiff- necked people ; giving them to understand that he spake of John the Baptist. *' But I say unto you that Elias is come al- ready, and they knew him not, but have done unto him whatso- ever they listed : likewise shall also the Son of Man suffer of them. Then the disciples understood that he spake unto them of John the Baptist." Matt, x\ii. 12, 13. CHAPTER XVn. Our Saviour relieves a Youth, tortured ivitli a dumb Spirit. — Conforms cheerfully to the custom of the Country, by paying the tribute. — Reproves the pride of his Disciples, and deliv- ers some excellent moral precepts. When our Lord approached the descent of the mountain, accompanied by his three disciples, he saw a great multitude surrounding the nine who continued in the plain, and the scribes disputing with them. The people, seeing Jesus coming down from the mountain, ran to him, and saluted him with particular reverence. After which Jesus asked the scribes, what was the subject of their debate with his disciples ? to which one of the multitude answered, " Master, I have brought unto theg my son which hath a dumb spirit : And wheresoever he taUeth him, he teareth him : and he foameth, and gnasheth with his teeth, and pineth away : and 1 spake to thy disciples that they should cast him out, and diey could not." Mark, ix. 17, 18. This answer being made by one of the multitude, and not by the scribes, to whom the question was directed, indicates, that they had been disputing with the disciples on their not being able to cure this afihcted youth : perhaps their making this un- successful attempt had given the scribes occasion to boast, that a devil was at length found, which neither they nor their Master were able to conquer. This seems to be indicated by the man- ner in which our Saviour addressed himself to these arrogant TJFE OF CHRIST. 179 rulers. ''Oh, faithless <2:eneration," says he, "how lonp: shall I be with you ? How long shall I suiler you ? Will no mir- acles ever he able to convince you ? Must I always bear with your infidelity f You have surely seen suflicient deuioustrations of my power, notwithstanding ye still . discover the most crim- inal infidelity. After speaking in this manner to the scribes, he turned himself to the fatlicr of the young man, and said, " bring thy son hither." But no sooner was he brought in sight of his deliverer, than the evil spirit attacked him as it were, with redoubled fury; "the spirit tare him, and he fell on the ground and wallowed foaming." Mark, ix. 20. Jesus could easily have prevented this attack : but he per- mitted it, that the minds of the spectators might be impressed with a more lively idea of this youth's distress. And for the same reason it was, that he asked the father how long he had been in' this deplorable condition ^ To which the aftlictcd par- ent answered, " Of a child. And oft-times it hath cast him into the fire, and into the water to destroy him: but if thou canst do any thing, have compassion on us, and help us." JlfarA:, ix. 21, 22. The inability of our Lord's disciples to cast out this spirit had greatly discouraged the afflicted father : and the exquisite torture of his son, and the remembrance of its long continuance, so dispirited him, that he began to fear this possession was even too great for the power of Jesus himself, as the scribes had be- fore affirmed ; and therefore could not help expressing his doubts and fears. But Jesus, to make him sensible of his mistake, said to him, " if thou canst believe, all things are possible to him that belleveth." On which the father cried out with tears, " Lord, I believe ; help thou mine unbelief." The vehement manner in whrch he spake causing the crowd to gather from every quarter, *' Jesus rebuked the foul spirit ;" saying unto him, " Thou dumb and deaf spirit, I charge thee, Come out of him, and enter no more into him." Mark, ix. 25. No sooner was the powerful exit pronounced, than the spirit, with an hideous howling, and convulsing the suflering patient in the most deplorable manner, came out, leaving the youth sense- less, and without motion : till Jesus, taking him by the hand, restored him to life, and delivered him perfectly recovered to his fatlier. Tli.e nine disciples, during this whole transaction, remained silent. The}^ were doubtless mortified to think, that they had lostt by some fnult of their own, the power of working miracU;s, lately conferred upon them by their ]\Taster : and for this reason were afraid to speak to him in the presence of the multitude. But when tliey came into the house, they desired Jesus to in- form them, why they failed in their attempt to heal that re- 180 LIFE OF CHRIST. markable youth ? To which Jesns answered, *' Because of 3'oui' unbelief." But to encourage them, he described the efficacy of the faith of miracles. " If ye have faith as a grain of mus- tard seed, ye shall say unto this mountain. Remove hence to yonder place, and it shall remove : and nothing shall be impos- sible unto you." Matt. xvii. 20. Nothing shall be too great for you to accomplish, w^ien the glory of God, and the good of the church are concerned, provided ^^ou have a proper degree of faith ; even yonder mountain, which bids defiance to the storm, and smiles at the attacks of its mingled horrors, shall, at your command, leave its firm basis, and remove to another place. The expulsion of the dumb spirit seems to have astonished the disciples more than any other miracle they had seen their Master perform ; so that our Saviour found it necessary to njoderate their high admiration of his works, by again predicting his own death, and retiring for a time into the unfrequented parts of Galilee. But they could not comprehend how the Messiah, who was to abide for ever, and was come to deliver others from the stroke of death, should himself fall by the hand of that uni- versal destroyer. And because he spake of rising again the third day, they could not conceive the reason of his dying at all, and for his Ij^ing so short a time in the chambers of the grave. . Though they were alarmed at this declaration, they remem- bered that he had often inculcated this doctrine, and reprimanded Peter for being unwilling to hear it. After a short tour through the desert part of Galilee, Jesus returned into Capernaum, the place of his general residence. Soon after his arrival, the tax-gatherers came to Peter, and asked him, whether, his Master would pay the tribute f That disciple, it seems, had promised that Jesus would satisfy their demand ; but, on a more mature consideration, fear- ed to ask him concerning his paying taxes on any pretence whatever. Jesus was, however, no stranger to what had happened, and the fear of Peter to ask him ; and therefore turned the discourse to this subject, by saying unto him, What thinkest thou, Simon f Of whom do the kings of the earth take custom or tribute ? Of their own children, or of strangers ? Peter saith unto him. Of strangers. Jesus saith unto him, Then are the children free ; insinuating, that as he was himself the Son of the great King, to whom heaven, earth, and sea belong, he had no right to pay tribute to any monarch whatever, because he held nothing by a derived right. LIFE OF CHRIST. 181 Or, if we suppose this contribution was' made for the service and reparation of the temple, he meant, that as he was himself the Son of tliat Omnipotent Being to whom the tribute was paid, he could have justly excused himself. But the blessed Jesus was always careful not to give oflence ; and therefore sent Peter to the lake with a line and a hook, telling him, that in the mouth of the first fish that came up, he should find a piece of money equal to the sum demanded of them both. *' Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up ; and when thou hast opened his mouth, thou slialt find a piece of money : that take, and give unto them, for me and thee." Matt. xvii. 27. Our Lord took this extraordinary method of paying the tri- bute money in this manner, because the miracle was of such a kind as could not fail to demonstrate that he was the son of the Great Monarch worshipped in the temple, and who rules the universe. In the very manner, therefore, of paying this tribute, he shewed Peter that he was free from all taxes ; and at the same time, gave this useful lesson to his followers, that when their property is affected only in a small degree, it is better to recede a little from their just right than to offend their brethren, or disturb the state, by obstinately insisting on it. Notwithstanding our blessed Saviour had lately foretold his own sufferings and death, and though their melancholy ac- counts had greatly afflicted the minds of his disciples, yet their grief was of no long continuance ; for within a few days they forgot the predictions of their Master, and disputed with each other about the chief posts of honor and profit in the Messiah's kingdom. This debate was overheard by the blessed Jesus, though he did not mention it till after the tax-gatherers were retired, when he asked them, what they were disputing about on the way ^ This question rendered them all silent. They were fearful of discovering the cause that had given rise to the debate, as they knew it would draw on them a reprimand from their Master. Jesus, perceiving that they still continued silent, sat down, and ordered them all to stand around him, and attend to what he was going to deliver. If any man, said the Saviour of the world, is ambitious of being the greatest person in my kingdom, let him endeavor to obtain that dignity by preferring others in honor, and doing to them all the good offices in his power. 'Mf any man desire to be first, the same shall be last of all, and servant of all." Mark, ix. 35. The disciples were now convinced that it was in vain to conceal the subject of the debate that had happened on the way ; and accordingly they drew near to their Master, desiring him to decide a point which had often given occasion to disputes : 183 LIFE OF CHRIST. "Who," said they^ ''is the greatest in the kingdom of hea- ven ? Matt, xviii. 1. Jesus, to check these foohsh emuh\- lions in his disciples, called a little child unto him, and placed him in the midst, that they might consider him attentively, and said unto them, "Verily 1 say unto you, except ye be con- verted, and become as little children, ye shall not enter into the kingdom of heaven." Matt, xviii. 3. Unless ye be humr bled by the power of' divine grace, and brought to a due sense of the vanity of all earthly preferments, riches, and honors, and become meek and humble in spirit, ye shall be so far from be- coming the greatest in my kingdom, that ye shall never enter its borders. But whosoever shall be satisfied with the station in which God has placed him, receive with meekness all the divine instructions, however contrary to his own inclinations, and prefer others to himself, tlrat man is really the greatest in ray kingdom. " Whosoever therefore shall humble himself as this little child, the same is greatest in the kiiigdom of heaven." Matt, xviii. 4. Our Saviour, to demonstrate how truly acceptable the beauty of the grace of humility is to the Almighty, took the child in his arms, declaring, that whoever humbled themselves, like a little child, and shewed kindness to their fellow-creatures, should have the same kindness shewed them in the great dnj of account, especially if they performed these ^worthy actions in obedience to his commands. It appears, from circumstances, that James and John, the sons of Zebedee, were principally concerned in this debate, for we find that John endeavored to divert it, by telling his Mas- ter, that they had seen one casting out devils in his name, and had forbidden him, because be did not join himself to their com- pany. To which Jesus replied, that they should not have for- bidden him, since he must have entertained very high notions of their Master's power, at. seeing the .devils leave the bodies of men, on mentioning the name of Jesus*. '*^ Forbid him' not : for there is no man which shall do a miracle in my name, that can lightly speak evil of me." Mark, ix. 39. You should, added the blessed Jesus,, consider that every one who does not persecute us is a friend : and diat the ejection of devils in my name will advance my doctrine, and promote my cause, even though the exorcist, and the devils themselves, should design the contrar3% He also told his disciples, that the least degree of respect shewed him by any one, even though it should be no more than the giving a cup of cold water to his thirsty disciples, was acceptable to him, and should not fail of meeting with an adequate reward. " For wdiosoever shall give you a cup of water to drink, in my name, because }e belong to LIFE OF CHRIST. 183 Christ, verily 1 say unto you, lie shall not lose his reward." Mark, ix. 4 1 . But, on the other hand, the least discouragement given to his disciples in the propagation of the Gospel, come from what quarter it will, shall be punished with the greatest severity. " And whosoever shall oflend one of these little ones that be- lieve in me, it is better for him that a mill-stone were hanged about his neck, and he were cast into the sea." Mark, ix. 42. From this saying, Jesus inferred, that it was more advan- tageous to deny ourselves the highest enjoyments of this world, and to part with every thing, however precious, represented by a hand, a foot, or an eye, than by these to cause the weakest of his friends to stumble. And as the disciples were appointed to "sow the seeds of virtue and religion in the world, or, according to the metaphor, to salt tbe people for an offering to heaven, in allusion to satrifices being salted at the temple, Jesiis exhorted them to mortify themselves, that they might appear worthy of so high an office as that of salting mankind for the altar of heaven; for as they were to be the, salt of the earth, it was requisite they should themselves be filled with the spiritual salt of all the graces, and particularly the holy salt of love and peace, that they might, as far as possible, be free from the rot- tenness of ambition, pride, contention, and every evil work. Pride is the source of numberless sins; and therefore the blessed Jesus cautioned his disciples, in the most solemn man- ner, to beware of that vice ; assuring them, that the meanest child is an object of the care of Providence ; and " that their angels do always behold the face of my Father which is in heaven." Our blessed Saviour did not mean by this expression, that every man who practises the duties of religion has a partic- ular guardian angel assigned him ; but as all angels are sent as ministering spirits, they may be called his angels-.* To shew tlie concern of his Almighty Father for the least of his reasonable creatures, and the great value he sets upon the souls of the human race, our Saviour told them, that he not only gave his highest angels charge concerning them, but had also sent his only-begotten Son to seek and to save that which was lost ; and would share in the joy which the heavenly beings are filled with on their recovery. "How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray ^ And if so be that he find it, verily I say unto you, he rcjoiceth more of that sheep, than of the ninety and nine w hich went not astray. Even so it is not the v>ill of your Father which is in heaven, that one of these little ones should perish." Malt, xviii. 12, 13, I L 1^4 LIFE OF CHRIST. Having thus addressed the offending party, he turned him- self towards his disciples, and gave them instructions with re- gard to the offended, " If thy brother shall trespass against thee, go and tell him his fault between thee and him alone : if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, tliat in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church ; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican." Mait. xviii. 15, 16, 17. Try every measure to reclaim thy brother, and in order to this represent his fault to him privately. If this rebuke has the desired effect, thou hast brought him back to the paths which lead to happiness ; but, if this gentle method fail, two or more- grave persons should join in the rebuke, that he may be con- vinced of the injury he has done thee. If he still -remains obsti- nate, tell his offence to the church, whose sentence will suffi- ciently shew that thou hast done thy duty, and that he alone is to blame. But if he is so hardened as not to be affected by the censure of the church, he is from thenceforth to be treated as the pharisees treat the heathens and publicans : namely, as an in- corrigible sinner, whose company and conversation being con- tagioHS, ought to be shunned by all who have any love for virtue and religion. Our Saviour now conferred the special power which he had confined to Peter on all his disciples. "Verily, I say unto you, whatsoever ye shall bind on earth, slrall be bound in hea- ven : and whatsoever ye shall loose on earth, shall be loosed in heaven." MaU, xviii. 18. That is, ye have free power to preach the remission of sins through faith in the Gospel and re- pentance unto life, and such decree will remain valid fn the court of heaven, though passed here below. But, on the other hand, if the offending brother continues impenitent after all the methods above described are tried, his guilt is bound the faster upon him ; because, by the precepts of the gospel, none but penitents can obtain pardon. Our blessed Saviour also added, as an encouragement to good men, that if they continued earnest in their endeavors to bring sinners to repentance, and offered up their prayers to the Almighty for assistance, he would always grant their petitions, provided they were agreeable to the wise ends of his providence. '* Again I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." Matt, xviii. 19, 20. LIFE OF CHRIST. 185 Peter had before heard his Master speak of the doctrhie of frequent forgiveness, and imagined that what he had now so strongly inculcated might prove dangerous to society ; and therefore thought it his duty to offer his objections. «* Lord," said he, " how oft shall my brother sin against me, and I for- give him? till seven times ?" Matt. xviJ"i. 21. He thought it a strange doctrine which obliged him to forgive offences seven times repeated ; but our blessed Saviour told him that he was very greatly mistaken : that he never intended to limit forgive- ness to seven times, but that it ought to be extended even to seventy times seven. This excellent moral precept he enforced by the parable of the two servants, debtors to one lord 5 in order to shew the ne- cessity of forgiving the greatest injuries in every case where the offending party is sensible of his fault, and promises amend- ment ; because, on this condition alone, our lieavenly Father will forgive our offences. " Therefore," said the blessed Jesus, ** is the kingdom of heaven likened to a certain king, which would take account of his servants." God is the great king and sovereign of all creatures, and all are accountable to him, as servants to a master. He will reckon with all : and happy are they who live sensible of diis important truth. When he had began to reckon, one servant was brought unto him who owed him an immense debt, " ten thousand talents," a debt much greater than he was able to pay. His lord, therefore, commanded him, agreeable to the custom of those times, to be sold for a slave, and " his wife and children, and all that he had, and payment to be made." The servant, convinced of the justice of the sentence, and knowing he had nothing to hope for, but from the mercy and clemency of his lord, fell down in the most humble manner, and importunately besought him, saying, '• Lord, have pa- tience with me, and I will pay thee all." The Master, moved with compassion towards him, accepted of his humiliation : and to make his happiness complete, loosed him from the sen- tence inflicted, and freely forga\e him the enormous debt : an obligation surely sufficient to have melted the hardest heart into gratitude towards his lord, and the tenderest sympathy towards any of his brednen in distress. But, alas ! who is acquainted with the human heart ? This very servant went out from the presence of his compassionate lord, and found one of his fel- low-servants who owed him " an hundred pence :" a poor in- considerable debt in comparison of what he himself owed his lord. Rut behold the base inhumanity of this servant : he laid hands on the poor debtor, seizing him violently by the throat, and say- ing. '* Pay me that thou owest." His fellow-servant fell down 24 18^ UFE OF CHRIST, at his feet, even just as he had before done at the feet of his lord and besought him in the very same words he himself had so lately used, " Have patience with me, and I will pay thee all." Such a similarity of circumstances, one would have thought, must have affected his stony heart, brought to remem- brance his own late distress, and melted his soul into the hke generous compassion which had flowed so sweetly from his lord to him. But his conduct was the very reverse : he would have no patience, he would shew no pity : he went and cast the un- happy debtor into prison till he should pay the debt. His fellow-servants, when they saw whxit was done, were ex- ceedingly afflicted, and came and told their lord the whole transaction. Upon which he summoned the unmerciful servant, to appear before him : and, filled with indignation and abhor- rence, said unto him, O thou wicked servant, how perverse is thy behaviour, how ungrateful and base thy proceedings : " I for- gave thee all the debt," that enormous debt thou owedst me, "because thou desiredst me:" I was moved to clemency and compassion by thy entreaties and distress, and " shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee I" Shouldest not thou much rather have for- given him, who was thy fellow-servant, and owed thee so small a sum, when I, thy king and lord, had forgiven thee so immense a debt ? Having thus expostulated with him, his wrath was kindled, and he *' delivered him to tlie tormentors, till he should pay all that was due unto him. " So Ukewise," added the Son of God, " shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." Matt. xviii. 34, 35. And surely this awful threatening ought to gtrike the minds of fierce and implacable men with terror. For whatever they may think, it will certainly, in its full extent, be inflicted upon all who refuse to obey the dictates of divine mercy, and forgive not only their fellow-servants, but every brother in Christ, who, through weakness or inadvertence, niay have doue them an injury either in person or property. r.IFE OF CHRIST. 187 CHAPTER XVni. " Our blessed Lord attends for the fourth time the celebration of the Passover at Jerusalem. — Harangues the multitude at the solemn Feast of Tabernacles. — Exempts the woman detected in adultery from the punishment annexed by the Jeivs to thai crime. — Escapes from the snares laid for him by the inveterate Sc?'ibes and Pharisees. The great Redeemer, having promoted his Father's work in Gahlee, departed into Judea, passing through the country be- yond Jordan, that the Jews who inhabited those distant parts might enjoy the unspeakable benefits of his discourses and mir- acles. After sowing the seeds of eternal life, and publishing the glad tidings of salvation in those remote countries, he re- paired to Jerusalem to celebrate the fourth passover ; but the malignity of the scribes and pharisees was so great, that he stayed but a short time in the capital ; and then returned into Galilee, where the multitude again resorted to him, and he again instructed them in the paths that lead to everlasting life. The feast of the tabernacles now drew on, at which all the males of the Jewish nati<)n, capable of travelling, repaired to Jerusalem, and dwelt in the tabernacles or booths made of the boughs of trees, in commemoration of their fathers having had no other habitation, during their forty years' sojourning in the wilderness. To this feast some of the kinsmen of tlie blessed Jesus desired he would accompany them, and there shew himself openly to the w'hole nation of the Jews. They did not them- selves believe that he was the great prophet so long expected ; and therefore condemned the method he pursued in his public ministry as altogether absurd. They could not conceive what reasons he had for spending so much of his time in the deserts, and remote corners of the kingdom, while he professed so public a character as that of the Redeemer of Israel. Jerusalem, the seat of power, was, in their opinion, much the most proper place for him to deliver his doctrines, and work his miracles in tlie most public manner possible, before the great and learned men of the nation, whose decision in his favour would have great weight in increasing the number of his disciples, and inducing the whole nation to own him for the Messiah. ^* Depart hence, and go into Judea, that thy disciples also may see the works that thou doest, For there is no man that doeth any thing in secret, and he himself seeketh to be known openly : If thou do these things, 188 LIFE OF CHRIST. shew thyself to the world. For neither did his brethren believe in him." John, vii. 3, 4, 5. . Our Lord well knew the rancorous prejudice of the inhabit- ants of Jerusalem, and therefore did not think proper to reside among them any longer than was absolutely necessary. They had more than once attempted his life, and therefore very lit- tle hopes remained that they would believe his miracles, or embrace his doctrine ; but, on the contrary, the greatest reason to think they would destroy him, if possible, before he had finished the work, for which he assumed the veil of human nature, and resided among the sons of men. " My time," said the blessed Jesus to these unbelieving relations, " is not yet come ; but your time is alway ready. The world cannot hate you ; but me it hateth, because I testify of it, that the works thereof are evil. Go ye up unto this feast ; I go not up yet unto this feast, for my time is not yet full come." John, vii. G, 7, 8. As if he had said, It is not proper for me to go before the feast begins ; but you may retire to the capital whenever you please ; the Jews are your friends, you have done nothing to displease them ; but the purity of the doctrines I have preach- ed to them, and the freedom with which I have reproved their hypocrisy, and other enormous crimes, have provoked their malice to the utmost height ; and therefore as the time of my suflerings is not yet come, it is not prudent for me to go so soon to Jerusalem. There was also another reason why our blessed Saviour re- fused to accompany these relations to the feast of tabernacles ; the roads were crowded with people, and these gathering round him, and accompanying him to Jerusalem, would doubtless have given fresh offence to his enemies, and have in a great measure prevented his miracles and doctrines from having the desired effect. He therefore chose to continue in Galilee, till the crowd were all gone up to Jerusalem, when he followed, " as it were in secret," neither .preaching nor working miracles by the way ; so that no crowd attended him to the feast. As Jesus did not go up openly to Jerusalem, so neither did he, on his arrival, repair to the temple, and there preach openly to the people. This gave occasion to several disputes among the Jews with regard to his character. Some affirmed that he was a true prophet ;" and that his absenting himself from the feast could be owing only to accident : while others as confi- dently asserted, that he only deceived the people, and paid no regard to the institutions they had received from heaven. But about the middle of the feast, Jesus appeared openly in the temple, and taught the people, delivering his doctrines with such strength of reason and elegance of expression that his very enemies were astonished, knowing that he had never enjoyed LIFE OF CHRIST. 189 the advantage of a learned education. " Now about the midst of the feast, Jesus went up into the temple and taught. And the Jews marvelled, sa^int;-, How knoweth this man letters, having never learned?" John, vii. 14, 15. To which the great Redeemer of mankind replied, my doc- trine was not produced by human wisdom ; the sages of the world were not niy instructors ; I received it from heaven. It is the doctrine of the Almighty, whose messenger I am. *' My doctrine is not mine, but his that sent me." JbA;i, vii. 16. Nor can he who is desirous of practising the doctrines I de- liver, if he will lay aside his prejudices, and sincerely desire ta be taught of God, be at a loss to know from whom my doc- trines are derived : because he will easily discern whether they are conformable to the will of man, or of God. It is no diffi- culty to discover an imposter, because all his precepts will tend to advance his own interest, and gratify his pride. Whereas all the doctrines delivered by a true prophet have no other end than the glory of God, however contrary they may prove to himself. " He that speaketh of himself, seeketh his own glory ; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him." John, vii. 18. Our Lord was upbraided with impiety by some of the Jews, because he had healed on the sabbath the impotent man in one of the porches of Bethesda, which they pretended was a viola- tion of the law of Moses, and consequently what no prophet would be guilty of. In answer to which, our blessed Saviour told them,; that however they might pretend to reverence the authority of IMoses and his law, they made no scruple of viola- ting the most sacred of his precepts : they had resolved to put him to death, directly contrary to every law of God and man ; and, in order to execute their detestable scheme, were laying plots against his life. The people replied, " Thou hast a devil, who goeth about to kill thee .f^" To which Jesus answered, I have done a miracle of an extraordinary kind on the Sabbath-day, which you think inconsistent with the character of a pious man, and therefore wonder how I could perform it. But surely, Moses gave you the law of circumcision, and you make no scruple of perform- ing that ceremony on the Sabbath-day, because it is a precept both of Moses and the fathers. Since, therefore, ye think your- selves bound to dispense with the strict observance of the Sab- bath, in order to perform a ceremonial precept ; can you be an- gry with me, because, in order to fulfil the great end of all the divine law, I have caused a man who was infirm in all his mem- bers, and even with far less bodily labor than you perform the ceremony of circumcision ^ Consider, therefore, the nature of the thing ; divest yourselves of your prejudices, and the super- 190 LIFE OF CHRIST. stitious opinions taught by your elders, and judge Jmpartlally. ** Moses therefore gave unto you circumcision, (not because it is of Moses, but of the fathers,) and ye on the sabbath-day circumcise a man. If a man on the sabbath-day receive cir- cumcision, that the law of Moses should not be broken ; are ye niigry at me, because I have made a man every whit whole on the sabbath-day ? Judge not according to the appearance, but judge righteous judgment." JoAw, vii. 22, 23, 24. Notwithstanding the strength of this argument, several of our blessed Saviour's inveterate enemies asked, with sarcastical surprise, if the boldness of Jesus, and the silence of the rulers, proceeded from their being convinced tliat he was the Messiah, and at the same time, to deride his pretensions to that high character, said, that they were acquainted both with his par- ents and relations : but that no man, when Christ appeared, would be able to tell from whence he came ; founding their opin- ion on these words of the prophet Isaiah, " Who shall declare bis generation f^ Isaiah, liii. 8. To which the blessed Jesus answered, that their knowing his parents and relations was no reason against his having the prophetical character of the Mes- siah. Adding, 1 am not come of myself, but sent from heaven by God, who has uttered nothing by his servants the prophets concerning the Messiah, but what is true, and will all be fulfilled in. me : but ye are totally ignorant of his gracious perfections, and gracious counsels, and have no inclination to obey his just commands. You are really ignorant of what the prophets have delivered concerning the Messiah ; for had you undefstood their predictions, you would have known that one of his principal characters is to understand the perfections and will of God more fully, and explain them to the sons of men more clearly tiian any other messenger ever before sent from the Most High. And would you attentively consider the doctrines I deliver, jou would soon perceive this character remarkably fulfilled in me, and be convinced that I came from the Almighty God of Jacob. This observation, however powerful, and his reasons, how- ever solid, were far from disarming his enemies of their malice ; for some of them were desirous of apprehending him ; but Providence would not suffer any to lay hands on him, because the time of his sufferings was not yet come. Many of the people, however, convinced by the powerful miracles he had lately wrought, and the unanswerable reasons he had advanced in support of his character, believed on him, and afiirmed pub- licly in the temple, that he was the Messiah. " And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done f • John J vii. 31. LIFE OF CHRIST. 191 The gcribes and pharisccb were liighly provoked at this at- tachment of the common people to Jesus ; and accordingly on the last and great day of tlie feast, they met in council, and sent several officers to apprehend him, and bring him before them. Jesus, during these transactions in the council, continued in the temple teaching the people. My ministry, said he to the multitude, is drawing near its period ; and therefore you slx)uld, during the short time it has to last, be very careful to improve every opportunity of hearing the word : you should listen with the greatest attention to every discourse, that your minds may be stored with the truths of the Almighty, before I return to my Fadier ; for after my departure, you sfiall earnestly wish for the same opportunities of seeing me, and hearing my instruc- tions, but shall never obtain them. " Yet a little while am I with yon, and then I go unto him diat sent me. Ye shall seek me, and shall not find me : and where I am, thither ye cannot come." John, vii. c3, 34. The Jews, who did not understand that our blessed Saviour alluded to his own death, resurrection, and ascension to the right hand of the Majesty on high, whither their sins would not permit them to follow him, wondered at this doctrine, and imagined that he intended to leave Judea, and preach to their brethren dispersed among the Gentiles. But this supposition was not sufficient : because if he did go and preach among the Gentiles, they thought it was not impossible for them to follow him thither. " Then said the Jews among themselves, Whith- er will he go, that we shall not find him ? Will he go unto the dispersed among the Gentiles, and teach the Gentiles ^ What manner of saying is this that he said, Ye shall seek me, and shall not find me : and where I am thither ye ctmnot come 1" John, vii. 35, 36. While the divine teacher was thus instructing the people iit the temple, the water from Siloam was brought in, according- to the appointment of the prophets Haggai and Zechariah^ part of which they drank with loud acclamations, in commem- oration of the mercy shewed to their fathers, who were relieved by a stream which miraculously flowed from a rock, and re- lieved a whole nation, then ready to perish with thirst in a dreary and sandy waste ; and the other part they poured out as a drink-oflering to the Almighty, accompanying it with their prayers, lor the former and latter rain to fall in its season ; the whole congregation singing the following passage, " With joy shall ye draw water out of the wells of salvation." Isaiah, xii. 3. It was the custom of the blessed Jesus to deliver moral in- structions, in allusion to any occurrences that happened ; and accordingly he took this opportunity of inviting, in the most 192 LIFK OF CHRIST. affectionate manner, all who were desiruus of knowledge or hap- piness, to come to him and drink, alluding to the ceremony they were then performing. And to encourage all such as were de- eirpus of believing in him, he promised them the gifts of the Holy Spirit, which he represented under the similitude of a river flowing out of their belly. " In the last day, that great day of the feast, Jesus stood and cried, saymg. If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow riv- ers of hving water." John^ vii. 37, 38. During this discourse to the people, the oflicers from the council came to apprehend him ; but hearing that the topic he was discussing was a very singular one, and he seemed to de- liver his discourse with remarkable fervor, their curiosity in- duced them to listen some time to his discourse before they laid hands on him. But the eloquent manner in which he delivered his subject, appeased their rage ; the sweetness of his pronunci- ation, and the plainness and perspicuity of his discourse, eluci- dated the beauties of truth, and caused them to shine before the understanding) with their native lustre. Accordingly, his very enemies, who were come from the council on purpose to appre- hend him, were astonished ; the greatness of the subject, made as it were visible by the divine speaker, filled their understand- ings ; the warmth and tenderness with which he dehvered him- self penetrated their hearts ; they felt new and uncommon emo- tions, and being overwhelmed with the greatness of their admi- ration, were fixed in silence and astonishment : they condemned themselves for having undertaken the office, and soon return- ed to the rulers of Israel without performing it. If our Lord had pleaded for his life before the officers of the council who went to apprehend him, the success of his -eloquence, even in that case, had been truly wonderful ; but in the case before us, it was surely superior to all praise ; for in a discourse addressed to others, and even on a spiritual sub- ject, it disarmed a band of inveterate enemies, and made them his friends. Nor were the officers the only persons afiected by this dis- course, for many of them declared that he must be one of the old prophets ; and others, that he was no other than the Messi- ah himself. Some, however, led away with the common mis- take that he was born at Nazareth, asked with disdain, if the Messiah was to come out of Galilee f And whether they would acknowledge a Galilean for the Messiah, when the Scripture had absolutely declared that he was to be born in Bethlehem, the native town of his father David ^ " Many of the people, therefore, when they heard this saying, said, Of a truth this is the prophet. Others said, This is the Christ. But some said THE WOMAN TAKEN IN ADULTERY. [Page 194.] " So lohen ihey continued asking him, he lifted up himself and said unto them, He that is witliout sin among you, let hi7n first cast a stone at her.^' — John viii. 7. LIFE OF CHR1S'J\ 19^ Shall Christ come out of Galilee f Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was r" John^ vii. 40, 41, 42. Such were the disseutions on this subject, that some of his enemies, knowing that the officers were sent to apprehend him, threatened to lay hands on him ; but the Almighty would not suffer them to execute their wicked design. " And some of them would have taken him ; but no man laid hands on him." Johiif vii. 44. The officers now returned to the council, and were asked, why they had not brought Jesus of Nazareth ? whom the officers answered, " Never man spake like this man." This reply en- raged the council, who reviled them for presuming to entertain a favorable opinion of one whom they had pronounced an im- postor. It is strange, said they, that you, who are not ignorant of our sentiments concerning this person, should entertain a fa- vorable idea of him. Have any persons of rank, or celebrated for their knowledge of the laws, believed on him 't Are not his followers the lower order of tiie people, who are totally igno* rant of all the prophecies concerning the Messiah ^ These officers made no answer to these railing accusations of their masters; but Nicodemus, a member of the council, ar- raigned their conduct in a very poignant manner, " Does our law," says he, *' condemn any man before he has been heard r" They had before condemned their officers for being ignorant of the law, when it appeared they were themselves far more igno- rant in pretending to condemn a person before they had proved him guilty. They were acting directly contrary to the funda- mental principles of the law of equity, at the time they boasted of their profound knowledge of its precepts. Incensed at this reprimand of Nicodemus, they asked hint, with an air of disdain and surprise, if he w as also one of thos6 mean persons who had joined together to support the pretences of a Galilean ; though the Scriptures had plainly said, that Bethlehem was the place of the JNlessiah's nativity : adding, that if he refused to listen to them, he should soon be convin- ced that the great prophet mentioned by Moses was not to be born in Galilee. "Art thou also of Galilee? Search, and look ; for out of Galilee ariseth no prophet." John^ vii. 5:2. Having made tins reply to Nicodemus, the council broke up, and Jesus, who well knew their malicious intentions; retired to the Mount of Olives, where he spent the night with his dis- ciples. Our blessed Lord, early the following morning, returned to* the temple, and again taught the people. The scribes and pharisees now determined to render him odious to the multi- 25 194 LIFE OF CHRIST. tude, or obnoxious to the Roman governor ; and therefore placed before him a woman that had been taken in the act of adultery, desiring his opinion what punishment she ought to suffer. " This woman," said they to Jesus, *' was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned ; but what sayest thou f" John, viii. 4, 5. Had our Lord disapproved the sentence of the law, they would doubtless have represented him to the multitude as a per- son who contradicted Moses, and favored adultery ; which could not have failed of rendering him odious to the people. On the other hand, had he ordered her to be stoned, it would have af- forded a plausible pretence for accusing him to the Roman gov- ernor as a person who stirred up the people to rebellion, the Romans having now taken the power of life and death into their own hands. But Jesus, who well knew their malicious intentions, made them no answer, but stooped " down, and with his finger wrote on the ground, as though he heard them not." John, viii. 6. They, however, still continued pressing him to give an an- swer, and, at last, Jesus, in allusion to the law, which ordered that the hands of the witnesses, by whose testimony an adul- terer was convicted, should be first upon him, said, *' He that is without sin among you, let him first cast a* stone at her." Let those who are remarkably zealous for having justice execu- ted upon others, at least take care to purify themselves from all heinous crimes. This reply had its desired effect. The hypocritical scribes and pharisees were convicted of sin by their own consciences : so that they immediately retired, fearing Jesus would have made their particular sins public. " And they which heard it, being convicted by their own conscience, went out one by one, begin- ning at the eldest, even unto the last." John^ viii. 9. The woman's accusers being all retired, Jesus told her, that as no man had pronounced sentence of death upon her, neither would he pronounce it : but advised her to be very careful for the future, to avoid the temptations which had induced her to commit so black a crime. The wisdom, knowledge, and power of our blessed Saviour were eminently displayed on this occasion : his wisdom in de- fending himself against the malicious attempts of his enemies ; his knowledge in discovering the secrets of their hearts ; and his power in making use of their own consciences to render their artful intentions abortive. It was, therefore, with remarkable propriety, that the great Redeemer of mankind now called him- self the " light of the world :" as if he had said, I am the spir- LIFE OF CHRIST. 195 itual sun, that dispels the darkness of ignorance and supersti- tion, in which the minds of men are immersed, and enlightens the paths that lead to eternal life ; nor shall any who follow me, ever be involved in darkness. *' I am the light of the world : he that followeth me shall not walk in darkness, but shall have the light of life." John, viii. 12. This assertion of our Lord highly provoked the pharisees, who told him he must be a deceiver because he boasted of him- self. To which the great Redeemer of mankind replied, You are not to imagine that I call myself the light of the world from a principle of pride and falsehood : that title justly belongs to me : nor would you yourselves refuse to acknowledge it, did you know from what authority I received my commission, and to whom, when I have executed it, I must return. But of these things ye are totally ignorant, and therefore judge according to outward appearance, and condemn me because J do not destroy those who oppose me, as you vainly think the Messiah will do those, who shall refuse to submit to his authority. But the de- sign of the Messiah's coming is very different from your mistak- en notions ; he is not to destroy but to save the children of men. *' Though I bare record of myself, yet my record is true ; for I know w hence I came, and whither I go ; but ye cannot tell whence I come, and whither I go. Ye judge after the flesh, I judge no man." John, viii. 14, \5. He added, that if he should condemn any person for unbelief, the condemnation would be just, because his mission was true, being confirmed by his own testimony, and that of his Almighty Father, the God of Jacob, by whose authority, and agreeable to whose will, all his sentences would be passed. " And yet if I judge, my judg- ment is true : for I am not alone, but I and the Father that sent me." John^ viii. iQ. Ha^ang thus asserted the divinity of his mission, and shewn that his judgment was just, he proceeded to inform them that the Father liimself bare witness to the truth of his mission. You cannot, said he, justly complain, even if I should punish you for your unbelief, because you are, by your own laws, com- manded to believe the testimony of two witnesses, that my mission evidently is true. For the actions of my life, which are perfectly agreeable to the character of a messencrer from heaven, bear sufficient witness of me ; and the Father, by the miracles he has enabled me to perform, beareth witness of me ; ye are therefore altogether culpable in objecting to my mission. '* It is also written in your law, that the testimony of two men is true. I am one that bear witness of inyself, and the Father that sent me beareth witness of me." John^ viii. 17, 18. The Jews then asked him, Where is the Father, the other witness to whom thou appliest ^ Jesus replied, Your condu-ct 196 LIFE OF CHRIST. sufficiently demonstrates that ye are strangers both to me and my Father; for had ye known whom 1 am, ye must have also known whom it is I call my Father ; had ye been convinced that I am the Messiah, you must also have been convinced that the Father is no other than that Omnipotent Being, who created and upholds all things by the word of his power. '' Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father : if ye had known me, ye should have known my Father also." John, viii. 19. This discourse, the Evangelist tells us, was held in the treas- ury or court of the women, where the chests were placed for receiving the offerings of all who came up to worship in the temple; and must therefore have been a place of great resort, being frequented by all, even the priests and rulers. But not- withstanding the public manner in which our blessed Saviour now asserted his claim to the character of tlie ?vlessiah, no man attempted to seize him; Providence not suffering them to put their malicious designs in execution, because his " hour," or time of his sufferings, " was not yet come." The debate being ended, Jesus again repeated what he had before told them : namel}^ that he should shortly depart from them ; and that they should then seek him, but not be able to find him. " I go my way, and ye shall seek me, and shall die in your sins : whither I go yc cannot come." John, viii. 21. As if he had said, After my ascension into heaven, when the Roman armies shall spread horror and desolation in every corner of the land, ye shall then earnestly wish for the coming of the Messi- ah, in expectation of being delivered by his powerful arm from your cruel enemy, but ye shall tlicn find your mistake ; ye shall die in your sins, and be for ever excluded from the mansions of happiness. The Jews by no means comprehended this departure of which our Lord told them. They even fancied he would de- stroy himself, because they thouglit the only retreat where they could not find him. was the gloomy habitation of the grave. To which the blessed Jesus replied. Your vile insinuation dis- covers at once the wickechiess of your hearts and the baseness o{ your original. Ye are from the earth, and therefore subject to all the evil passions that infect human nature ; and from the dictates of your own hearts, you fancy that I can be capable of committing the horrid crime of self-murder. But my extrac- tion is very different; it is from heaven, and consequently my mind is not tainted with the corruption of human nature, the source of temptation to every sin. You, therefore, must believe that I am the *' bread of life," the heavenly manna, the light of the world, the true Messiah, if you are desirous of being clean- j8€4 from those pollutions which flow from your earthly origin ; LIFE OF CHRIST. 197 but if ye still continue in vour unbelief, "you shall die in your sins." The Jews now, in order to vindicate themselves, demanded what sort of person he pretended to be ? To wiiich Jesus an- swered, *' Even the same that I said un(o you from the begin- ning-," that is, at the beginning of this discourse, *' the light of the world.'* Adding, I have many things to say, and to judge of 3'Ou : but he that sent me is true ; and I spake to the world those things which I have heard of him." John, viii. 26. This discourse, however plain it may appear, w as not under- stood by the perverse Jews ; they did not perceive *' that he spoke to them of the Father." But Jesus told them, that when they had crucified him, they would be convinced, by the mira- cles accompanying that awful hour, the resurrection from the dead, the effusion of the Holy Spirit on his disciples, and the destruction of the Jewish nation, who he was, and the Father that sent him. " When ye have lifted up the Son of Man, then shall ye know that I am he, and that I do nothing of my- self; but as my Father hath taught me, I speak these things." John, viii. 28. He added, that though he should be crucified as a malefactor, that punishment would not be indicted on him, as a consequence of his being deserted by his fadier ; because he would never leave him in any period of his misery, or even at the hour of death, as he had always acted agreeable to his will. These words induced many of the people to believe him to be the Messiah. Perhaps by " lifting him up," they did not understand his crucifixion, but his ascension to the throne of David ; and hence supposed, that he now entertained sentiments worthy of the Messiah, and were therefore very ready to ac- knowledge him as such, and believe the doctrine he had deliv- ered concerning his mission. But Jesus told them, that if they persevered in the belief and practice of his word, they should, in reality, become his disciples, have a tide to that honorable appellation, be fully instructed in every doctrine of the Gospel, and not only freed from the slavery of sin and its consequences, but also from the ceremonial laws delivered by Moses. '* If ye continue in my word, then ye are disciples indeed : and ye shall know the truth, and the truth shall make you free." John, viii. 31, 32. The Jews, on hearing him mention that they should be made free, answered, *' We be Abraham's seed, and were never in bondage to any man." This assertion, if taken literally, was absolutely false ; the whole nation, at that very time, being in bondage to the Romans ; nor were their ancestors any strangers to slavery, having severely felt the hand of tyranny, both in Egypt, Assyria, and Babylon. The expression, therefore, must 198 LIFE OF CHRIST. be taken in a metaphorical sense, to signify spiritual bondage : it was a freedom by truth, a freedom in respect of religion, which they now asserted. They meant that they were the de- scendants of illustrious ancestors ; and, during the worst of times, had preserved sentiments in religion and government worthy of the posterity of Abraham ; nor had the hottest perse- cution of the Assyrian kings been able to compel them to em- brace the religion of the heathens. In respect of truth, " we were never in bondage to any man : how sayest thou, Ye shall be made free f" In answer to this question, Jesus told them, that those who gave themselves up to a vicious course of life, and to the grat- ification of their sinful appetites, were absolute slaves, and how far they might deserve that appellation, it was incumbent on them to consider. *' Verily, verily, I say unto you, whosoever committeth sin is the servant of sin." And as a slave cannot be assured of the continuance of his master's favor, or certain of abiding continually in the family ; so my Father can, when he pleases, discard such habitual sinners, deprive you of the exter- nal economy of religion, in which you so highly boast, as you have, through sin, rendered yourselves bondsmen to his justice. If ye are desirous of becoming the children of God, and of re- maining for ever in his family, you must submit to the authority of his Son, and embrace his doctrine, which will induce him to adopt you as co-heirs with himself. It is he only that can make you free indeed, and place ^^ou in the city of the heavenly Jeru- salem, without the least danger of being removed. I well know that ye are in a natural sense, the seed of Abraham, but in a moral one, the offspring of Satan ; for many of you are desirous of destroying me, because I enjoin a greater degree of sanctity than you are willing to acquire. " I know that ye are Abra- ham's" seed ; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father ; and ye do that which ye have seen with your father. They answered and said unto him, Abraham is our father." John, viii. 37, 38, 39. Notwithstanding their claim to immediate descent from that father of the faithful, Jesus told them, that if they were the spir- itual progeny of Abraham, they would resemble that great and good man in his righteousness ; and therefore, instead of en- deavoring to take away the life of a person who came with a revelation from God, they would believe on him, in imitation of Abraham, who was justly styled the father of the faithful, and the friend of God. *' If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth which I have heard of God : this did not Abraham." John, viii. 39, 40. LIFE OF CHRIST. l99 Jesus added, that their deeds sufficiently showed whose chil^ dren they were, and from what stock they were descended ; even from the great deceiver of mankind, who " goeth about like a roaring lion, seeking whom he may devour." The Jews at length discovered the purport of our Lord's meaning, and accordingly replied, that they were undoubtedly in that sense the children of God, as they were certainly not born of fornication, alluding to the marriage-covenant, which in Scripture is metaphorically said to subsist between God and the people of Israel, and by which their obligation to love, hon- or, and obey him, was represented in a very lively manner. We are neither, said the Jews, idolaters ourselves, nor sprung from idolatrous parents ; consequently we are, with respect to a spiritual descent, the children of God. <' We be not born of fornication: we have one father, even God." John, viii. 41. But Jesus told them, that an outward profession of the true religion was of no consequence. They must *' love it in deed, and in truth," if they hoped to be, in reality, the children of God : and if they truly loved religipn, they must love him who came down from heaven on purpose to reveal it to the sons of men. Adding, that he did not come of himself, but was sent by the great Creator of the universe. ** If God were your Father, ye would love me ; for I proceeded forth, and came from God: neither came I of myself, but he sent me." Johuy viii. 42. But ye, continued the blessed Jesus, inherit the nature of your father the devil ; and therefore will continue to gratify the lusts ye have derived from him. He was an enemy and a mur- derer of mankind from the beginning, and has ever since ex- erted his whole power to work their destruction : sometimes by seducing into sin by his falsities, and sometimes by instigating them to kill those whom God thought proper to send to reclaim them. And having early departed from holiness and truth, a custom of lying is become habitual to him. Being therefore a liar, and the father of lying, when he speaketh a falsity, he speaketh what is properly his own. But I tell you the truth ; and therefore it is natural to think that ye will disbelieve me. " Ye are of your father the devil, and the lusts of your father ye will do ; he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own ; for he is a liar, and the father of it. And because I tell you the truth, ye believe rne not.'* John, viii. 44, 45. Though ye dare even to reject my doctrine, are any of you able to shew that I have not received my commission from hea- ven, or that I have done any thing that has a tendency to ren- der me unworthy of belief.'* Can you shew that I have taught 200 LIFE OF CHRIST. false doctrines, reproved you unjustly for your actions, or been guilty myself of sin f If you are unable to do this, but, on the contrary must acknowledge that my doctrine and life are such as become a messenger of God, what reason can ye pretend for not believing me f *' And if," in affirming that I am perfectly free from sin, *' I say the truth, why do ye not beheve me? Whoever is of God, receives, with the greatest humility, what- ever revelaiions God is pleased to make of himself by his mes- sen^^ers, and makes it his study and delight to obey all his com- mandments. But ye reject the revelations and precepts of the Almighty, delivered by me, who came down from heaven, for no other^ reason than because ye are not the children of God. "He that is of God, heareth God's words; ye therefore hear them not, because ye are not of God." John, viii. 47. The Jews, still attached to their lineal descent, replied, that his calling the descendants of Abraham the children of the devil, was a sufficient proof that he was a very profligate wretch him- self, or instigated by some evil spirit. But Jesus told them he was neither mad nor actuated by an evil spirit. On the con- trary, he honored his Father, by speaking the words of trudi, which he had sent him to deliver : and, therefore, they dishon- ored him in calling him by so opprobious a title. Adding, that he sought not their applause, but referred their conduct to an omniscient and impartial Judge. " And I seek not my own glory : there is one that seeketh and judgeth." John, vaii. 50. Our Lord, having declared his mighty and divine power, asserts the happy eiTects of faith and obedience to the Gospel. «' Verily, verily, I say unto you, If a man keep my saying, he shall never see death." John, viii. 51. On this declaration, the Jews (who were total strangers to our Lord's spiritual meaning of death) cried out, now we sufficiently know that thou art possessed with a devil ; for the most righteous persons that ever flourished among the sons of men are dead : Abraham, and the prophets, and other holy men, are all laid in the chambers of the dust, and yet thou hast the impudence and folly to affirm, that whosoever keeps thy precepts shall never die. Thou surely canst not think, nor pretend to be more in favor with the Al- mighty than Abraham and the prophets were, who, though the strictest observers of the divine precepts, could not obtain the privilege of being themselves exempt from the stroke of death, much less for their followers. "Now w^e know that thou hast a devil; Abraham is dead and the prophets; and thou sayest. If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead : and the prophets are dead ; whom makest thou thyself.^ JohUi viii^ 52, 53. LIFE OF CHRIST. 201 In reply to this impertinent query, the Messiah returned, If I should attempt to speak in praise of myself, you would call it vain and foolish, and, like the pharisees, tell me, " Thou bear- est record of thyself: thy record is not true." Instead, there- fore, of giving you a full description of my dignity, I shall only inform you, that it is my Father who speaketh honorably of me, by the many miracles he enables me to perform. And surely this may be sufficient to convince you of what I have promised for my disciples ; especially when I tell you that my Father is no other than the Almighty God of Jacob, whom all the descendants of Abraham pretend to worship. But though you vainly boast of worshipping my Father as your God, you are ignorant of him : 3^ou neither form just conceptions of him, nor worship him in the manner you ought. Your knowledge and actions, therefore, disagree with your profession ; but, on the contrary, I entertain proper ideas of him, and obey his pre- cepts. You may, perhaps, construe this declaration as pro- ceeding from vanity ; but if I should say, I do not form adequate conceptions of him, or acknowledge him as he deserves, I should be a liar like unto 30U. Even your father Abraham, of whom you so highly boast, earnestly desired to behold the time when I, the promised seed, should put on the veil of human nature, and convert the nations of the world from their idolatry to the knowledge and worship of the true God. He earnestly desired to see the great transactions of my life, by which this invaluable blessing was to be procured for all the sons of men ; and view the happy state of all nations, when- this blessing was bestowed upon them. This was granted him : he " saw it and w^as glad.'* He was favored with the ravishing prospect of these happy times, then concealed in the womb of futurity, and was exceed- ingly transported with the scene. " Your father Abraham re- joiced to see my day : and he saw it, and was glad." Johriy viii. 56. The Jews, still blind to the spiritual meaning of our Lord's words, concluded he had affirmed that he was before Abraham ; and knowing he was not yet forty years old, considered it as absolutely ridiculous. They had no conception of his divine nature, though he had so often told them he was the Son of God, and consequently existed with the Father, long before this world was called from its primitive chaos. This gross stupidity and perverseness induced the Saviour of the world to assert his dignity in still plainer terms : " Verily, verily, I say unto you. Before Abraham was, I am." Johin, viii. 58. The Jews, incensed at our Lord's prior claim to Abraham, in point of existence, rushed on him, and attempted to stone him ; but Jesus, by rendering himself invisible, passed unhurt through the crowd, and retired out of the temple. 26 202 LIFE OF CHRIST. CHAPTER XIX. Our Lord continues to work JMirades in confirmation of his Mission and Doctrine. — Calls forth and sends out seventy Disciples, — Preaches to the people of Judea^ by way of Parable. The great Preacher of Isrcii'l, having defeated the cruel de- signs of the obstinate Jews, in passing on his way, saw a man who had been bhnd from his birth. Tlie sight of so affecting an object could not fail to excite the compassion of the benevo- lent Saviour of mankind. Nor could the affronts and indigni- ties he had just received from the Jews hinder him from "work- ing the works of him that sent him," and dispensing blessings on that rebellious and ungrateful nation. According^, he be- held this poor blind man, not with a transient view, but fixed on him the eyes of his divine compassion, and presented him with the riches of his adorable love. The disciples, observing the affectionate regard of their Mas- ter to this object of compassion, and probably imagining that he was going to extend his usual mercy to this unfortunate object, asked their Master, whether his blindness was occa- sioned by his own sin, or the sin of his parents ? They had often heard their Master say, that afflictions were commonly the punishment of particular sins ; and had learned, from the law of Moses, that sin w as the fruitful source of evil ; and that the Lord punished the iniquities of the fathers upon the children. Their Master kindly answered, that neither his own nor the sins of the parents were the immediate cause of this peculiar punish- ment ; but that he was born blind, " that the works of God should be made manifest in him ;" particularly his sovereignty in bringing him blind into the world, his power in conferring the faculty of sight upon him, and his goodness in bearing witness to the doctrine by which men are to be saved. We may learn, by this pertinent reply of the Saviour of the world, that a curious inquiry into the aftlictions of other men may be safely avoided ; and that we ought to suppose every ca- lamity subservient to the glory of Omnipotence ; never imputing to their personal sins whatever miseries we behold in others, lest, like the disciples in the present case, we assign to sin, what owes its origin to the glory of our Maker. Having assigned the cause of this person's blindness, namely, " that the works of God should be made manifest in him,'* Jesus added, " I must work the works of him that sent me, while it IS day ; the night cometh when no man can work ;" LIFE OF CHRIST. 203 John, ix. 4. ; intimating to his disciples, and all the sons of men, his unwearied labor in the work of his Almighty Father. In this he was employed day and night, during the time of his sojourning in the flesh. To this alone he directed all his thoughts and all his intentions. This he esteemed even as his meat and drink ; and for this he suffered the neglect of his ordi- nary food, that he might finish the blessed, the beneficent work of human salvation. A work, to accomplish which he left the courts of heaven 5 and during the execution of it, went about doing good. It was now the sabbath-day, and the blessed Jesus was going to perform a miracle, in which there was to be a small degree of servile work ; and therefore he told his disciples, that they need not be surprised to sec him work miracles of tliat kind on the sabbath-da3*. For though they should imagine that he might defer them till the day of rest was over, his time on earth was so short, that it was necessary for him to embrace every opportunity that ofilered of working miracles. Perhaps he chose to perform this work on the sabbath, because he knew the pharisecs would, for that reason, inquire into it with the utmost attention, and consequently render it more generally known. But however this be, our blessed Saviour, who was now going to confer sight on one that was born blind, took occasion from thence to speak of himself as one appointed to give light also to tliC minds of men involved in darkness. ^' As long as I am in the world, I am the light of the world." John, ix. 5. It appears from hence that our Saviour's miracles were de- signed not only as proofs of his mission, but also as specimens of the power he possessed as the Messiah. For example, by feeding the multitude with the meat that perished, he signified that he was come to quicken and nourish mankind, with the " bread of life," that sovereign cordial, and salutary nutriment of the soul. His giving sight to the blind was a lively emblem of the efiicacy of his doctrine to illuminate the blinded under- standings of men. His healing their bodies represented his power to heal their souls, and was a specimen of his authority to forgive sins, as if it was a real, though a partial removal of its punishment. His casting out devils was an earnest of his final victory over Satan, and all his powers. His raising par- ticular persons from the dead was the beginning of his triumph over death, and a demonstration of his ability to accomplish a general resurrection : and, in a word, his curing all promiscu- ously, who applied to him, shewed that he was come not to condemn the world, but to save, even the chief of sinners. Accordingly at, or soon after performing these miracles, when the memory of them was fresh in the minds of his hearers, 204 LIFE OF CHRIST. we often find him turning his discourse to the spiritual things they reproached. But to return from this digression. Having declared the salutary design of his coming into the world, " he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, and said unto him, Go wash in the pool of Siloam, (which is, by interpretation, Sent.) He went his way therefore, and washed, and came seeing." John ix. 6, 7. From former examples it is evident that our blessed Saviour could as easily have performed this miracle without tiie assist- ance of any external means. Indeed, those the great Redeemer of mankind made use of on this occasion were so far from being likely to effect the cure, that they seem properly adapted to produce quite a contrary effect. We must, therefore, con- clude, that they were intended to direct our attention to higher mysteries, and shew us, as in a glass, that it was through the same divine power, who at first created man out of the dust of the earth, and gave sight to his eyes, that lapsed mankind were now restored and regenerated, and the black cement of sin, which closed their eyes, wiped away. This person seems to have known the power of the Redeem- er, or at least to have been informed by some person near him, who Jesus was, the fame of whose miracles had been published in every corner of Judea. Indeed, we cannot otherwise account for the implicit and ready obedience paid him by the blind man, who was amply rewarded for his faith and confidence, by re- ceiving the invaluable gift of sight. This miraculous operation could not fail of producing a gen- eral curiosity and surprise, and induced those who had seen this blind man in his dark and deplorable condition, to be very particular in their inquiries into the means of so singular a mir- acle. It was doubtless the subject of general conversation ; and it is natural to think should also have proved the means of a general conversion ; but, as too frequently happens, a per- verse curiosity prevented its salutary effects upon their souls. Unbelief, and hardness of heart, led some of them even to doubt of the plainest fact : a fact the most evident and indis- putable, and plainly the work of the divinity, and others to persecute at once both the object and the author of it ! *' The neighbors, therefore, and they which before had seen him, that he was blind, said, Is not this he that sat and begged ? Some said, This is he ; others said. He is like him : but he said, I am he." John, ix. 8, 9. The man, transported with gratitude and joy, and perceiving his neighbors to doubt of the identity of his person, proclaim- ed himself to be the very same, whom tfiey lately saw begging in total darkness. I nm he thus wonderfully blest with sight, LIFE OF CHRIST. 205 by the peculiar mercy of the Ahtiighty ! I am he who was bliud from my birth, whom ye have all seen, and many relieved in my miserable distress ! I am he who was, even from my mother's womb, involved in total darkness, but now enjoy the enlivening light of day ! So genuine an acknowledgment of the fact excited their curiosity to know how this admirable efiect was produced. " How were thine eyes opened f'' To this question he readily replied, " A man that is called Jesus, made clay, and anoint- ed mine eyes, and said unto me, Go to the pool of Siloani, and wash ; and I went and washed, and I received sight." John, ix. 11. They then asked him where the person was, who had per- formed so stupendous a work ? to which the man answei-ed, " I know not :" for Jesus had retired while the man went to wash his eyes in the pool of Siloam, probably to avoid the applauses which would naturally have been given him, and which we see through the whole Gospel he generally stu- died to avoid. The neighbors, either stimulated by envy, or excited by a desire of having the truth of this extraordinary event searched to the bottom, brought the man before the council as the proper judges of this aflair. Accordingly he was no sooner placed iDefore the assen.bly, than the pharisees began to ques- tion him, " how he had recovered his sight." Not daunted by this awful assembly, though terrible to a man of his mean circumstances, he boldly answered, " He put clay upon mine eyes, and I washed, and do see." John, ix. 15. On hearing this account of the miracle, the pharisees declar- ed that the author of it must be an impostor, because he had, by performing it, violated the sabbath-day. But others, more candid in their way of thinking, gave it as their opinion, that no deceiver could possibly work a miracle of that kind, because it was too great and beneficial for any evil being to have either the inclination or power to perform. The court being thus divided in their opinions with regard to the character of Jesus, they asked the man himself what he thought of the person who had conferred on him the blessing of sight ? To which he boldly and plainly answered, *' He is a prophet." But the Jews wanting to prove the whole a cheat, started another objection, namely, that this person was not born blind, though all his neighbors had really testified the truth of it. Accordingly, they called his parents, and asked them, Whether he was their son : if he had been born blind ; and by what means he had obtained his sight ? To which they answer- ed, that he was truly their son, and had been born blind ; but with regard to the manner in which he received his sight, and 206 LIFE OF CHRIST. the person who had conferred it on blm, they could give no in- formation : their son was of age, and he should answer for him- self, " These words spake his parents, because they feared the Jews ; for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the syna- gogue." John, ix. 22. This proves that the convictions of conscience act powerfully on the mind : the parents of this blind man well knew by what means their son had received his sight ; and like him they should have glorified the divine hand that had wrought so marvellous a work ; and dared to have confessed him before all men, what- ever dangers might have threatened them. Let us learn from hence, to fear our own, and to pity human frailty, and to im- plore the assistance of the Holy Spirit to give us courage and resolution in the day of trial : and let us take care not to love tlie praise of men more than the praise of God. The pharisees, finding that all attempts either to discredit or disprove the fact, were useless, had recourse to their usual method of calumniating the author of it. They called again *' the man that was blind, and said unto him, Give God the praise : we know that this man is a sinner." John, ix. 24. To which the man boldly answered these rulers of Israel, " Wheth- er he be a sinner or no, I know not : one thing I know, that whereas I was blind, now I see." John, ix. 25. This repl}^ prevailed not with the obstinate Jews ; they were desirous of confounding him with repeated questions, and the art of sophistry, and accordingly asked him, " What did he to thee? How opened he thine eyes:"' They had before asked these questions, but now proposed them a second time, in order that the man by repeating his account of the servile work per- formed at the cure, might become sensible that Jesus had there- by violated the sabbath, and consequently must be an impostor. Thus the enemies of our dear Redeemer would gladly have prevailed on the person who had received the valuable gift of sight, to join with them in the judgment they had passed on the great person who had wrought so stupendous a miracle. But their obstinacy in denying the truth appeared so criminal to him, that he boldly answered, '• I have told you already, and ye did not hear : wherefore would ye hear it again ? will ye also be his disciples ?" John, ix. 27. The council were highly exasperated at this retort. " They reviled him, and said, Thou art his disciple ; but we are Mo- ses' disciples. We know that God spake unto Moses : as for this fellow, we know not from whence he is." John, ix. 28, 29. The poor man, incensed at their unbelief and hardness of heart, replied. It is very strange that 30U should not acknowl- edge the divine mission of a teacher who performs such aston- LIFE OF CHRIST. 207 ishing miracles ; for common sense sufficiently declares, that God never assists impostors in working miracles ; and accord- ingly there cannot be found a single example since the creation of the world, of any such person's opening the eyes of one born blind. My opinion, tiierefore, is, tliat if this man liad not been sent by God, he could not work any miracle at all. " The man answered and said unto them, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners : but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began, was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing." John^ ix. 30, &1C. The honest man's arguments, though plain, were powerful, and founded upon truths they could not deny. Tliey all owned that '^ God heareth not sinners :" they all knew that God had heard Jesus, by the mh^acle he had wrought, which was a fact proved beyond any possibility of doubt, and was such as never man performed ; it therefore undeniably followed, that Jesus was not a sinner, but sent from God, since odierwise he could do nothing. The pharisees were not ignorant that this argument was con- clusive; they felt its whole force, and well knew that it could not be resisted. Accordingly they did not attempt to answer it, but had recourse to punishment and abusive language. Thou wicked, illiterate, impudent mortal, said they, whose understand- ing is still as blind as thy body lately was, and who wast born under the heaviest punishment of sin, dost thou pretend to in- struct in a matter of this kind, the guides of the people, and those who have rendered themselves eminent for their knowledge in the law ^ " Thou wast altogether born in sin, and dost thou teach us .?" John, ix. 34. After their presumptuous taunts, the Evangelist adds, that "they cast him out;" that is, they passed on him the sentence of excommunication, which Avas the highest punishment they had power to inflict. But though he was cut ofl' from the Jew- ish society, he was nevertheless thereby united to one, where no unjust sentences can ever be passed, nor any member be ever separated during a joyful eternity. The presumption of the pharisees, should teach us to contem- plate the various arts, and subtle endeavors of all the adversa- ries and enemies of the Gospel and cross of Christ ; and not be surprised to find them, though in different shapes, employed against ourselves, if we zealously embrace the truth of Christ, as well as against all who are not afraid to confess, before all men, the glory of him who hath opened their eyes. It is im- 208 LIFE OF CHRIST. possible that the world should love those who boldly declare that its works are evil. Let lis not therefore be shaken when we come to experience it, but learn from this blind man, freely and openly to confess the faith, and to declare the power of that God, who hath brouglit us from darkness into his marvellous light, and turned our feet into the way of peace. The feast of dedication now drew near. This solemnity was not appointed by Moses, but by that heroic reformer, Judas Maccabeus, in commemoration of his having cleansed the tem- ple, and restored its worship, after both had been polluted by Antiochus Epiphanes. Although this feast was merely of human institution, Jesus de- termined to be present at it, even though he knew that farther attempts would be made against his life. His public ministry was indeed now drawing near its period : and therefore the bles- sed Jesus w^ould not omit any opportunity of preaching to the lost sheep of tlie house of Israel, and of doing good to the chil- dren of men. Nor did he now, as he had formerly done, travel privately to the capital, but openly declared his intention of go- ing to Jerusalem, and set forward on his journey with great courage and resolution. The road from Galilee to Jerusalem lay through Samaria, and the inhabitants were those which entertained the most invet- erate hatred against all who worshipped in Jerusalem. Jesus being no stranger to this disposition of the Samaritans, thought proper to send messengers before him, that they might, against his arrival, find reception for him in one of the villages. The prejudiced Samaritans, finding the intention of his journey was to worship in the temple at Jerusalem, refused to receive either bim or his disciples into their houses. The messengers being thus disappointed, returned to Jesus, and gave him an account of all that had passed ; at which Jamesy and John were so exceedingly incensed, that they proposed to their Master to call for fire from heaven in order to destroy such inhospitable wretches ; alleging, in excuse for such violent proceedings, the example of the prophet Elijah. '^ Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did ?" Luke, ix. 54. Our Lord, desirous of displaying an example of humility on every occasion, sharply rebuked them for entertaining so unbe- coming a resentment for this ofl'ence. " Ye know not," said he, " what manner of spirit ye are of." Ye are ignorant of the sinfulness of the disposition ye have now expressed ; nor do ye consider the difi'erence of times, persons, and dispensations. The severity exercised by Elijah on the men who came from Ahab to apprehend him, was a just reproof to an idolatrous king and people ; very proper for the times, and very agreeable THE DISCIPLES SENT FORTH. [Page 210.] " After these things, the Lord appointed other seventy also, and sent them, two and tico hifore his face, into every city and place whither he himself would conies — Luke x. 1. LIFE OF CHRIST. 209 to the characters, both of the prophet who gave it, and of the offenders to whom it was given ; and, at the same time, not un- suitable to the Mosaic dispensation. But the Gospel breathes a very different spirit; and the intention of the Messiah's com- ing into the world, was not to destroy, but to save the lives of the children of men. Ye wise of this world, who reject saving knowledge, behold here an instance of patience, under a real and unprovoked inju- ry, which you cannot parallel among all your boasted heroes of antiquity! An instance of patience which expressed infinite sweetness of disposition, and should be imitated by all the hu- man race, especially by those who call themselves the disciples of Christ. Being denied reception by the inhospitable inhabitants of this Samaritan village, Jesus, attended by his disciples, directed his way towards another ; and as they travelled, a certain man said to him, "Lord, I will follow thee, whithersoever thou goest." But Jesus, to whom the secret purposes of all hearts were open, knowing he only desired the riches and honors of the Mes- siah's kingdom, thought proper to make him sensible of his mis- take ; and accordingl}^ said to him, *' Foxes have holes, and birds of the air have nests, but the son of man hath not where to lay his head." Luke, ix. 58. I am so far from boasting of a temporal kingdom, and the power and pomp attending it, that I have not even the accommodations provided by nature for the beasts of the field and the fowls of the air. They have safe and secure retreats ; but the son of man is destitute of an habi- tation. Jesus, in the course of his wandering, met with one who had formerly been his disciple, and ordered him to disengage himself from all worldly employments, and to follow him ; but he was desirous of excusing himself for the present, under the pretence, that he was bound by the ties of gratitude to continue with his aged father, till death had put a period to his existence, and he had laid his remains in the sepulchre of his ancestors : '^ Lord," said he, '^ suffer me first to go and bury my father." To which Jesus answered, " Let the dead bury their dead ; but go thou and preach the kingdom of God." Luke, ix. 60. Let those that are immersed in worldly affairs, follow the affairs of the world ; but those who have embraced the doctrines of the Gospel do ev- ery thing in their power to spread the glad tidings of salvation in every part of the earth. A third person offered to follow him, provided he would give him the Hberty to return to his house, and take leave of his family ; but Jesus told him, that he should not suffer any domes- tic affairs to interfere with the care of his salvation ; that the calls of religion were too pressing to admit of the least delay 27 ^ 210 LIFE OF CHRIST. or excuse whatever ; and that all who set themselves to seek the welfare of their souls, should pursue the work assiduously, with out looking carelessly around them, as if they were regardless of the work they had undertaken to perform. " No man hav- ing put his hand to the plough, and looking back, is fit for the kingdom of God." Lv.Jce, ix. 62. As our blessed Saviour's ministry was from this time, till its final period, to be confined to Judea, and the countries beyond Jordan, it was necessary that some harbingers should be sent into every town and village lie was to visit, to prepare his way. Accordingly he called his seventy disciples unto him, and after instructing them in the duties of their mission, and the particu- lars they were to observe in their journey, he sent them into different parts of the country, to those particular places whither he himself intended to follow them, and preach the doctrines of the Gospel to the inhabitants. Our Lord, according to his own declaration, dispatched these disciples on the same important message, as he had done the twelve before. The harvest was plenteous in Judea and Perea, as well as in Galilee, and the laborers also few ; and being never more to preach in Chorazin, Bethsaida, and Capernaum, the cities wherein he had usually resided, he reflected on the reception he himself had met with from the inhabitants of those cities. He foresaw the terrible consequences that would flow from their rejecting his doctrine, and the many kind oilers he had made them. He was grieved for their obstinacy ; and in the over- flowing tenderness of his sou), he lam.ented the hardness of their hearts. " Wo," said he, " unto thee, Chorazin ; wo unto thee, Bethsaida , for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment than for you. And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell." Luke, x. 13, 14, 15. To which our Saviour added, as some consolation to his disciples, " He that heareth you, heareth me: and he that despiseth you, despiseth me : and he that despiseth me, despiseth him that sent me." Luke, X. 16. Such a token of heavenly regard could not fail of comforting the seventy, and alleviating their minds when thinking of the ill usage they expected to meet with during the course of their mis- sion. They well knew, that the preaching of Christ himself had been often despised, and often unsuccessful, with respect to many of his hearers ; ap.d therefore they had not very great rea- son to expect that they sliould find a more welcome reception than their Master. LIFE OF CHRIST. 211 The seventy disciples, having received their instructions, and the power of working miracles from the Messiah, departed to execute their important commission in the cities and villages of Judea and Perea. And after visiting the several places, pub- lishing the glad tidings of salvation, and woriving many miracles in confirmation of their mission, they returned to their Master with great joy, saying ; ^' Lord, even the devils are subject unto us, through thy name!" From this appeal it seems that they knew not the extent of their delegated power : and were pleasingly surprised to find the apostate spirits tremble at their command. To which their great INIaster replied, " I beheld Satan as lightning fall from heaven." You will be no longer astonished that the devils are subject to the power I have given you, when I tell you that their prince is not able to stand before me ; and, accordingly, when I first put on the veil of humaii nature, to destroy him and his works, L saw him, with the swiftness of the lightning's flash, fall from heaven. Adding, in order to increase their joy, and prove that he had really cast Satan down from the seats of heaven, that he would enlarge their power. " Behold," says he, '' I give unto you power to tread on serpents and scorpi- ons, and over all the power of the enem^^ : and nothing shall by any means hurt you." Luke, x. 19. Lest they should exult beyond measure in the honor thus conferred on them, which was merely temporary, our Lord adds, " Notwithstanding, in this rejoice not, that the spirits are subject unto you ; but rather rejoice, because your names are written in heaven." LuJce, x. 20. Nor could the blessed Jesus reflect on the unsearchable wis- dom and goodness of the divine dispensations to mankind, with- out feeling extraordinary joy ; so that his beneficent heart over- flowed with strains of gratitude; " I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes ; even so Father, for so it seemed good in thy sight." Lvke, x. 21. When the disciples had executed their commissions, Jesus left Samaria, and retired into Judea, and in the way was met by a certain lawyer, or scribe, who being desirous of knowing wheth- er the doctrines preached by Jesus were the same with those be- fore delivered by Moses, asked him. What he should do to in- herit eternal life ? It is really amazing that any mortal should ask a question like this, with a view to tempt, not to be instruct- ed ! This was, however the case ; but the blessed Jesus, though no stranger to the most secret thoughts of the heart, did not reply, as he had before done to the pharisees, " Why temptest thou me, thou hypocrite ?" He turned the scribe's weapon's against himself; What, said he, is written in the law, of which 213 LIFE OF CHRIST. thou professest thyself a teacher ; •' How readest thou ?" That law will teach thee what thou must do to be saved ; and hap- py will it be for thee, if thou compliest with its precepts. The scribe answered, it is there written, ^' Thou shalt love the Lord thy God with all thy heuri, and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbor as thy- self." Luke, X. 27. Our Lord then shews the strength and spirituality of the law, " Thou hast answered right : this do, and thou shalt live." Perform these commands, and thou hast fulfilled the duties of an Israelite: for on these two commandments hang all the law and the prophets. Where is the man that can fulfil the law : The lawyer, who in all probability expected no such answer, being conscious of his defects, and, consequently, of the impossibility of obtaining eternal life on these conditions, was willing as the sacred histo- rian inform us, *^ to justify himself;" was willing to stifle the rising suggestions of his own conscience, and, at the same time, to make a shew of his own devotion ; and in order to this, he said to Jesus, " And who is my neighbor .''" A question very natural to be asked by a bigoted Jew, whose narrow notions led him to despise all who were not of his own fold ; all who were not the natural descendants of his fatlier Abraham. To remove their obstinate attachment to their own principles, open their hearts to a more generous and noble way of thinking, and shew them the only foundation of true love, and the exten- sive relation they and all mankind stand in to each other, our Saviour delivered the following most beautiful and instructive parable. A certain person, in his journey from Jerusalem to Jericho, had the misfortune to fall into the hands of robbers, who, not content with taking his money, stripped him of his raiment, beat him in a deplorable manner, and left him for dead. While he continued in this miserable condition, utterly incapable of as- sisting himself, a certain priest happened to travel the same road ; " and when he saw him, he passed by on the other side." And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. So little compassion had these ministers of religion for a brother in the most deplorable circumstances of distress, that they continued their journey without offering to assist so miserable an object, notwithstanding their sacred characters obliged them to perform, on every occasion, the tender offices of charity and compassion. It was a brother, a decendant of Abraham in distress; and therefore those hypocrites could offer no reasons to palHate their inhumanity. Their stony hearts could behold the affecting ob- i THE GOOD SAMARITAN. [Page 213.] *^ But a certain Samaritan, as he journeyed^ came ivhere he was ; and tvhen he saw him, he had compassion en him, ^^ And went to liim, and bound up his ivounds, pouring in oil and wine, and set him on his oun beast, ond brought htm to an inn, and took care of AtVn."— Luke, X. 33, 34. LIFE OF CHRIST. 213 ject of an unfortunate Israelite, lying in the road^ naked and cruelly wounded, without being the least affected with his dis- tress. Though these teachers of religion were hypocrites, and whol- ly destitute of grace and charity, compassion glowed in the heart of a Samaritan, who, coming to the spot where this help- less object lay, ran to him ; and though he found him to be a person of a difierent nation, and one who professed a religion opposite to his own, yet the hatred which had been instilled in- to his mind from his earliest years, and every objection arising from the animosity subsisting between the Jews and Samaritans, were immediately silenced by the tender sensation of pity, awak- ened by the sight of such complicated distress ; his bowels yearn- ed towards the miserable object : though a Jew, he flew to him and assisted him in the most tender manner. It was the custom in these eastern countries for travellers to carry their provisions with them ; so that this compassionate Samaritan was enabled, though in the desert, to give the woun- ded man a little wine to recruit his spirits. He also bound up his wounds, pouring into them wine and oil, placed him on his own beast, and walked himself on foot to support him. In this manner he conducted him to an inn, took care of him dur- ing the night ; and in the morning, when business called him to pursue his journey, recommended him to the care of the host, left what money he could spare, and desired that nothing might be denied him ; for whatever was expended he would repay at his return. Having finished the parable, Jesus turned himself to the law- yer, and asked him, " Which now of those three, thinkest thou, was neighbor unto him that fell among the thieves?" The law- yer, struck with the truth and evidence of the case, replied, without the least hesitation, " He that shewed mercy on him." Upon which Jesus replied, " Go, and do thou likewise." Per- form all the good actions in thy power, extend thy kindness to every one who stands in need of thy assistance, whether he be an Israelite, an Heathen, or a Samaritan. Consider every man as thy neighbor in respect to works of charity, and make no inquiry with regard to his country or religion, but only with regard to his circumstances. On examination of the particulars of this beautiful parable, we shall find that it is composed in the finest manner to work the conviction designed ; so that the lawyer, however desirous of considering those of the Jewish religion only as his neigh- bors, it was impossible for him to do it on this occasion. The Jews had long considered the favors of a Samaritan as a more detestable abomination than the eating swine's flesh ; yet, notwithstanding this prepossession, the lawyer was obliged to 214 LIFE OF CHRIST. aekiiowledge that neither the priest, nor the Levite, but the trayelling Samaritan, by discharging the great office of human- ity to the Jew in distress, was truly his neighbor ; that the like humanity was due from an Israelite to a Samaritan in the like distressed circumstances : and, consequently, that men are neigh- bors, without any regard to country, kindred, language, or re- ligion. Mankind are intimately connected by their common wants, and their common weaknesses. Providence has formed them in such a manner, that they cannot subsist without the assistance of each other ; and, consequently, the relation subsisting between them is as extensive as their natures, and their obligations to assist each other by mutual good offices, as strong as the neces- sities of every individual. Our blessed Saviour has, therefore, by this admirable parable, shewn that the heart is the seat of genuine grace, and that good principles will ever produce good actions. CHAPTER XX. The humble Jesus resides with Martha and Mary, two obscure ivomen of Bethany. — Improves a circumstance ivhich occurred at the feast of Dedication. — Prescribes a mode of prayer to his Disciples and future followers. — Revisits some of the phar- isaical tribe. The feast of the dedication approaching, Jesus turned his course towards Jerusalem, and in the evening came to the house of Martha and Mary, the sisters of Lazarus, at Bethany. Mar- tha was desirous of expressing her regard for the divine guest, by providing for him and his disciples the best entertainment in her power. But her sister, who was of a more contemplative disposition, sat quietly at the feet of Jesus, listening with the utmost attention to his doctrine. For the great Redeemer of mankind never omitted any opportunity of declaring the gracious offers of the Almighty, and his unspeakable love for the children of men. Martha, being greatly fatigued with the burden of the service, complained to Jesus of the little care Mary took to as- sist her; " Lord dost thou not care that my sister hath left me to serve alone f Bid her therefore that she help me." Luksj X. 40. But Martha's officiousncss incurred our Lord's reproof, who commended Mary for her attentive application to his doctrine. m LIFE OF CHRIST. 215 '' Martha, Martha, thou art careful and troubled about many things : but one thing is needful. And Mary hath chosen that good part, which shall not be taken away from her." Luke, x. 41, 42. When Jesus repaired to Jerusalem, to celebrate the feast of dedication, he was informed, that the beggar he had restored to sight, was, by the council, cast out of the synagogue. This in- formation excited the pity of the Son of God : and he resolved to make him full amends for the injury he had suflered. It was not long before he met the suflering person, and said to him, " Dost thou believe on the Son of God ? He answered and said, Who is he, Lord, that I might believe in him ? And Jesus said unto him, Thou hast both seen him, and it is he that talk- eth with thee. And he said, Lord, I believe. And he wor- shipped him." John^ ix. 35 — 38. We have hinted, that the beggar was thoroughly convinced the person who opened his eyes was a messenger from heaven ; it is, therefore, no wonder that as he knew Jesus was the per- son who had performed so great a work, he readily believed him to be the Son of God. Our Saviour having thus given the poor man ample proof of his Messiahship, directed his discourse to the people, and said unto them, *' For judgment 1 am come into this world : that they which see not, might see ; and that they which see, might be made blind." John, ix. 39. The meaning of our Saviour, though he alluded to the blind man, was spiritual. He did not intend to represent the design of liis coming, but the effect it would have on the minds of men ; as it wouhj demonstrate what character and disposition every person possessed. The humble, the docile, and" the honest, though they were immersed in the night of darkness, with regard to religion, and the knowledge of the Scriptures, should be enlightened by his coming, as the blind man had enjoyed the invaluable gift of sight from his hands : but those who were wise, learned, and enlightened in their own opinion, should appear in their true character, abso- lutely ignorant, foolish, and blind. The pharisees, who happened to be present when he spake these words to the people, imagined that he intended to throw a reflection on their sect, which the common people, from their skill in the law, held in great veneration. Accordingly, they asked him, with disdain, " Are we blind also f" Dost thou place us, who are teachers, and have taken such pains to acquire the knowledge of the Scriptures, on a level with the vulgar ? To which Jesus answered, "If ye were blind, ye should have no sin ; but now ye say. We see, therefore yonr sin remaineth." If ye had not enjoyed the faculties and opportunities of dis- cerning the proofs of my mission, you might have been consid- 2tl6 «T^ LIFE OB^ CHRIST. ered as blind ; but ye are superior to the vulgar, in point of learning, and at the same time your hearts averse from ac- knowledging the truth, your enlightened understanding will only aggravate your guilt. Having condemned the obstinacy and pride of the sect, in rejecting the most evident tokens of the divinity of his mission, he continued the reproof, by describing the characters of a true and false teacher. It was our Lord's custom always to allude to objects before him ; and being now in the outer court of the temple, near the sheep, which were there exposed to sale, for sacrifice, he compared the teachers among the Jews to shepherds, and the people to sheep ; a metaphor often used by the old prophets. He considered two kinds of bad shepherds or teachers ; the one, who, instead of entering by the door to lead the flocks to the richest pastures, entered some other way, with an intention only to kill, to steal, and to destroy; . the other, who though they entered by the door to feed their J| flocks, with the dispositions of hirelings, yet when the wolf ap- peared, they deserted the sheep, having no love for any but themselves. By the former, he plainly alluded to the pharisees, who had cast the man born blind out of the synagogue ; for no other reason, than because he would not act contrary to the dictates of his conscience, and agree with them in declaring Jesus to be an impostor. But though they had cast him out of the church, Christ received him into his, which is the true church, the spiritual enclosure, where the sheep go in and out, and find pasture. To illustrate the allusion, it should be observed, that the sheep which were brought to be sold, were inclosed in little folds, within the outer court of the temple ; so that the shep- herd himself could not enter, till the porter had opened the door. And from this circumstance, the following paraboHcal discourse may be easily understood. ** Verily, verily, I say unto you, He that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief, and a robber." John, x. 1. Believe me, that v.hosoever, in any age of the church, assumed the office of a teacher, without a com- mission from me, was a thief and a robber ; and in the present age he is no better who assumes that office without my commis- sion, and particularly without believing on me. " But he that entereth in by the door, is the shepherd of the sheep. To him the porter openeth ; and the sheep hear his voice ; and he calleth his own sheep by name, and leadeth them out ; "and when he putteth forth his own sheep, he goeth before them, and the sheep follow him : for they know his voice." John, x. 2^ 3, 4. 1 i LIFE OF CHRIST. ^17 The doctrine here inculcated is, that good men are obedient to the instructions of true and faithful teachers ; and, in every case, show them their duly with tiie greatest plainness, not con- cealing it, because it may be disagreeable to their inclinations. On the contrary, " A stranger will they not follow, but will flee from him ; for they know not the voice of strangers." John, x. 5. The people of God will not hearken to impostors and false teachers, but flee from them, like sheep from the voice of a stranger : for they can easily distinguish them from the messen- gers of God, by their fruits, their doctrines, and their lives. Thus did the great Redeemer of mankind, by this instructive p^'abolical discourse, explain to the pharisees the difl'ercnce between true and false teachers ; but they being ignorant of his meaning, he added, by way of explication, " Verily, verily, I say unto you, I am the door of the sheep." I am not only the door, by which the shepherd must enter, but I am also the door of the sheep : it is by me that men enter into the spiritual en- closure of the church. *' All that ever came before me ;" all those, who have presumed to assume the character of teachers of religion, without commission from me, " are thieves and rob- bers ; but the sheep did not hear them." John, x. 3. *' I am the door," through which alone any one can come ac- ceptably unto God ; '* By me if any man enter in, he shall be sa- ved, and shall go in and out, and find pasture." If any man be- lievcth on me, he shall become a true member of the church of God upon earth ; and shall, from time to time, receive such in- structions as shall nourish his soul unto eternal life. Our blessed Saviour seems to change the image, in the last particular ; and instead of the outer court of the temple, where the sheep were kept, represented an inclosure, where cattle were fed. " The thief cometh not, but for to steal, and to kill, and to destroy ; I am come that they might have life, and that they might have it more abundantly." John, x. 10. You may easily know that I am neither a thief nor a robber, by considering that the intention of such is only to steal, to kill, and to destroy the flock. They assume the characters of teachers, who have re- ceived their commissions from heaven, for no other reason than to promote their own interest, at the expense of the souls of men : but I am come merely to give you life, and even much more abundantly than it was given by Moses, in the dispensation of the law. Nor am I an hireling shepherd, nppointed by the owner to take care of the flock ; I am the good shepherd, promised by the prophets ; the true proprietor of the sheep. This is sufficiently evident from my laying down my life for the safety of the flock. Whereas an hireling, who proposes nothing but his own advan- tage, when he sees the wolf approaching, deserts the sheep f 28 B18 LIFE OF CHRIST. -ij his whole care is for his own safety, and therefore he will not expose himself to any danger on their account ; so that the wolf, without resistance, tears some to pieces, and disperses the rest. *' I am the good shepherd ; the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth : and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep." John, x. 11 — 13. And as I am the good shepherd, and so earnest in tending them, so I know every particular sheep, am able to claim it, in whose possession soever it be, and know every thing relating to the sheep. I know the circumstances wherein they are placed, am well acquainted with their wants, and can judge what assist- ance they stand in need of. Besides, I love them all with the greatest sincerity, and approve of their obedience to me, because, though it be imperfect, it is sincere. For they have just notions of my dignity and character ; they know that I am their shep- herd and Saviour, sent from God ; and that I am able to feed them with knowledge, deliver them from the punishment of sin, and bestow on them eternal life, and procure them a place in the blissful mansions of my Father's kingdom. " I am the good shepherd, and know my sheep, and am known of mine." Johuy X. 14. And this mutual knowledge and love of each other is like that subsisting between me and my Father. " As the Father knoweth me, even so know I the Father : and I lay down my life for the sheep." Jokuy x. 15. I will give a convincing proof of the love I bear the sheep ; I will lay down my life for them : an instance of regard that will never be given by any hireling. But I have other sheep, besides these of the seed of Abra- ham ; numbers of my flock are among the gentiles. These also I must bring into my church, and they must cheerfully submit to my laws. There shall be then but one visible church : they shall know me, shall distinguish my voice from that of a stran- ger, and though consisting of Jews and gentiles, yet they shall have but one shepherd to feed and govern them : for the middle wall of the partition shall be broken down. " And other sheep I have, which are not of this fold : them also I must bring, and they shall hear my voice ; and there shall be one fold, and one shepherd." John^ x. 16. And because I lay down my life to save the world, therefore my heavenly Father loveth me. But though I lay down my life, 1 will take it again ; for I will in due time rise from the dead. I do not, however, either lay down my life, or rise from the dead, without the appointment of the Almighty. I act in LIFE OF CHRIST. 219 both according to tlie divine wisdom, and agreeable to the will of my heavenly Father. "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself: I have pow- er to lay it down, and I have power to take it again, This commandment have I received of my Father." John, x. 17, 18. Various were the effects produced by this discourse upon the minds of the Jews. Some of tliem cried out that he was mad, and possessed with a devil, and that it was the highest folly to hear him ; while others, v.ho judged more impartially of him and his doctrine, declared, that his discourses were not those of a lunatic, nor his miracles the works of a devil ; asking those who were enemies to Jesus, if they imagined any devil was able to confer the faculty of sight on one that was born blind .'* " There was a division therefore again, among the Jews, for these sayings. And many of them said, He liath a devil, and is mad ; why hear ye him ? Others said. These are not the words of him that hath a devil. Can a devil open the eyes of the blind?" John, x. 19—21. Soon after, as Jesus was standing in Solomon's porch, the Jews came to him, desiring that he would tell them plainly, whether he was the expected Messiah, or not ^ But Jesus, knowing that they did not ask tliis question for information, but to gain an opportunity of accusing him to the Romans, as a seditious person, who endeavored to deceive the people, by pretending to be the great Son of David, promised by the pro- phets, in order to usurp the kingdom, told them, that they must form a judgment of him from his actions. "I told you, and ye beheved not : the works that 1 do in my Father's name, they bare witness of me. But ye believe not, because you are not of my sheep, as I said unto you. John, x. 25, 26. Your unbelief is the eficct of your attachment to this world, being unwilling to receive the doctrine of the kingdom of heaven : because you must then renounce all your fond hopes of temporal power and advantages. But, on the contrary, those v/ho are of a meek and humble disposition, and their minds free from worldly passions, easily perceive the truth of my doctrine and miracles," and con- sequently are readily disposed to become my disciples. Nor shall such persons lose their rewards ; for 1 will willinglv receive them and make them partakers of eternal life in my 'Father's kingdom. And however assiduous malicious men may be, in endeavoring to hinder men from believing on me, they shall never be able to effect their purpose, though assisted by all the powers of darkness. For my heavenly Father, who hath given them to me, is far greater than them all : nor is any able to contend with him. "My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life ; 220 LIFE OF CHRIST. and they shall never perish, neither shall any pluck them owt of my hand. My Father, which gave them me, is greater than all ; and none is able to pluck them out of my Father's hand." John, X. 27, &:c. The Jews were so incensed at this declaration, which they considered as blasphemous, that they took up stones to cast at him, in conformity to the law, which commands all blasphemers to be stoned. But Jesus asked them, which of the beneficent miracles he had wrought, in confirmation of his mission, de- served such treatment. '• Many good works have I shewed you from my Father ; for which of those works do ye stone me ?" John, X. 32. As if he had said, I have fed the hungry in the desert, I have healed the lame, I have cleansed the lepers, I have cured the sick, I have given sight to the blind, and have cast out devils, and I have raised the dead ; for which of these works are ye going to stone me ? Do these miracles indicate that the author of them is an impostor f Or can you be so stupid to think that the Almighty would suffer any person to perform such works, with no other intention than to deceive the human race ? The Jews answered, We are far from thinking that thou deservest punishment for any good work thou hast done in favor of the afflicted and distressed : the punishment is intended to chastise thee for thy blasphemous speeches ; for thou, though a weak mortal, a being of a day, like ourselves, arrogantly as- sumst the power and majesty of the Most High, and, by claim- ing the incommunicable attributes of the Deity, niakest thyself God. *' For a good work we stone thee not : but for blasphe- my, and because that thou, being a man, makest thyself God," John, X. 33. Jesus replied, has not the Scripture expressly called those "gods," and the "sons of God," who were commissioned to govern God's people, on account of their high ofhce, and the inspiration of the spirit, which was, though sparingly, bestowed upon them ? Can you, therefore, impute to that person whom the Almighty had sanctified and sent into the world to save lost rnankind, and pay the price of redemption for all the sons of men ; can you, 1 say, impute blasphemy unto him, for taking on himself the title of the Son of God ? If my own assertion be not sufficient to convince you of my personal dignity, you must surely think that the many miracles I have wrought abundantly prove that they are the works of the Most High, as Omnipotence alone could perform them ; and, therefore, that the Father and I are so united, that whatever I say, or do, is approved of by the Almighty. " Is it not written in your law, I said, Ye are gods ? If he called them gods, upon whom the word of God came, and the Scriptures cannot be broken ; say ye of him, whom the father hath sanctified, and sent into the LIFE OF CHRIST. 221 world, Thou blaspbemest ; because I said I am the Son of God ? If I do not the works of my Futlier, beheve me not. But if I do, though ye believe not me, believe the works : that ye may know and believe, that the Father is in me, and I in him." Jo/iM, X. 34, kc. But this reply, instead of satisfying the Jews, rather tended to enrage them the more : and Jesus, seeing it was of no con- sequence to reason with so headstrong a people, rendered him- self invisible, and by that means escaped from them. "There- fore they sought again to take him : but he escaped out of their hand." John, x. 39. The feast of the dedication being now over, Jesus departed from Jerusalem, and retired into the parts of Perea beyond Jordan. Here his ministry was attended with great success; for the inhabitants of the country, remembering what hid been told them, by John the Baptist, concerning Jesus, and being sensible that the doctrine and miracles of our blessed Saviour were fully equal to what the Baptist had foretold, firmly believed him to be the Messiah. According to this supposition, which seems the most agree- able to reason, the inhabitants of these countries enjoyed the doctrines and miracles of the Son of Cod for a very consider- able time. But however this be, the Evangelist tells us, that while he was executing his ministry beyond Jordan, he hap- pened to pray publicly with such fervency, that one of his dis- ciples, who was exceedingly affected both with the matter and manner of his address, begged he would teach them to pray. " And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. And he said unto them. When ye pray, say, Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins : for we also tbrgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil." Luke, xi. I — 4. Soon after our blessed Saviour cast out a devil, when some, who were present, ascribed the miracle to Beelzebub ; " And he was casting out a devil, and it was dumb : and it came to pass, when the devil was gone out, the dumb spake ; and the people wondered. But some of them said^ he casteth out devils through Beelzebub, the chief of the devils." Luke, xi. 14, 15. How- ever strange this argument may seem, and however weak and absurd it must appear to impartial judges, yet it had a consid- erable effect on illiterate persons, especially on those whose prejudices and interests it favored. The pharisees pretended, that as Jesus had all along been at great pains to oppose the 223 LIFE OF CHRIST. traditions which most of the teachers of that age considered as the essentials of religion, and the principal branches of piety, they concluded that he must be a very wicked person. They also supposed, that a false prophet had the power of working signs and wonders ; and thence concluded, that our Saviour performed all his miracles by the assistance of evil spir- its, with an intention to turn the people from the worship of the true God. Another pretended reason for ascribing his miracles to evil spirits was, that the demons themselves, when they departed out of the persons possessed, honored him with the title of the Mes- siah. Their arguments, though so evidently founded on false- hood, contributed largely to the infidelity of the Jews, and however we may be surprised that such weak reasons should have any effect, considering what multitudes were witnesses of the many miracles the blessed Jesus performed on the sick of all sorts, on the blind, the deaf, the dumb, the maimed, the lame, on paralytics, lunatics, demoniacs, and other miserable objects ; nay, on the dead, whom he raised again to life ; on the winds and the seas ; in a word, on every part of nature ; yet experience hath abundantly convinced us, that notwithstanding all these evidences, their own superstitious opinions fixed that headstrong people in their infidehty. Though part of the multitude were content with ascribing this miracle to the power of evil spirits, others went still farther, de- siring him to prove himself the Messiah, by giving them a sign from heaven. But Jesus, knowing their thoughts, refused to grant them this request : telling them that they were a wicked race of mortals, and discovered a very perverse disposition, by seeking, after so many miracles had been performed, a sign from heaven ; and therefore, that no greater sign should be given them than the sign of the prophet Jonas. *' This is an evil gen- eration : they seek a sign ; and there shall no sign be given it, but the sign of Jonas the prophet." Luke, xi. 29. *' No man," added the Saviour of the world, " when he hath lighted a candle, putteth it into a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light." No man, endued with the Spirit of God, concealeth the blessed gift ; but holdeth forth the glorious doctrines of salvation, as it were like candle, that the ligbt of the same may shine upon the souls of men who hear them. *' The light of the body is the eye : therefore when thine eye is single, thy whole body also is full of light ; but when thine eye is evil, thy body also is full of darkness. Take heed therefore, that the light which is in thee be not darkness." Luke, xi- 34, &:c. Take care, therefore, that thy soul is so completely enlightened by the spirit, that the emanation of its light be not in the least LIFE OF CHRIST. 223 interrupted by an evil passion or affection ; that all the faculties of the soul may be as much cnlic^htened and assisted, as the mem- bers of the body arc by tlie bright shining of a candle. " If thy whole body therefore be full of light, having no part dark, the whole shall be fidl of ligbt, as when the bright shining of a candle doth give thee light." jLw/ce, xi. 36. Thus did our blessed Saviour prove the truth of his mission against the cavils and sophistical reasoning of his malicious en- emies. And when he had done speaking, one of the pharisees present desired he would dine with hrm. The Redeemer of mankind accepting the invitation, though probably given with an insiduous design, accompanied the pharisee to his house, and sat down to meat, but without performing the ceremony of wash- ing, observed by all the other guests. An omission of this kind could not fail of surprising the pharisee, as he had thereby shewn an open contempt of their traditions. Jesus, who well knew the thoughts of this bigoted pharisee, said to him, Your sect are remarkably careful to keep every thing clean that touches your food, lest, by eating it, your body should be polluted ; but you take no pains to clean your minds from the pollutions of rapine, covetousness, and wickedness. You must surely be convinced, that he who crea- ted the body formed also the soul, and can you imagine, that the Almighty, who requires purity of body, because it is the work of his hands, will not also insist upon a greater purity of soul, which is undoubtedly the far nobler part of human nature .^ Instead, therefore, of that scrupulous solicitude of washing your hands, when ye sit down to meat, ye should be careful to apply yourselves to the great duty of charity ; a duty that vvill render it impossible for any external things to defde you, but will be at all times acceptable to your Maker. *' Now do ye pharisees. make clean the outside of the cup. and the platter ; but your in- ward part is full of ravening and wickedness. Ye fools, did not he that made that which is without, make that which is within al- so ? but rather give alms of such things as ye have, and behold, all things are clean unto 3 ou." Luke, xi. 39, he. But tlie pharisees, obstinate and perverse, withstood every means made use of by the benign Redeemer of mankind to con- quer their prejudices, and bring them to the knowledge of the truth ; and therefore our blessed Saviour treated them, on this occasion, with a kind and wholesome severity, denouncing against them the most dreadful woes, for regarding so zealously the ceremonial parts of religion, and at the same time utterly neglecting the very precepts of their own religion. '* Wo unto you, pharisees, for ye tithe mint and rue, and all manner of herbs, and pass over judgment and the love of God : these ought ye to have done, and not to leave the other undone. Wo untp 224 LIFE OF CHRIST. you, pliarisees, for ye love the uppermost seats in the syna- gogues, and greetings in the markets. Wo unto you, scribes and Pharisees, hypocrites : for ye are as graves which appear not and the men that walk over them are not aware of them." Luke^ xi. 42. A certain lawyer, who sat at the table, thinking that this rebuke, though levelled principally against the scribes and phar- isees, affected his order also, was greatly displeased. But our blessed Saviour, who had never any regard to the persons of men, despised his resentment, and told him, freely, what he thought of their character. *' Wo unto you, also, ye lawyers ; for ye lade men with burdens grievous to be borne, and ye your- selves touch not the burdens with one of your fingers." Lulie, xi. 4G. You pervert, in a very erroneous manner, the interpre- tation of Scripture, for no other reason than to favor the tra- dition of the elders, and by that means lay so heavy a burden on the shoulders of the descendants of Jacob, that neither you nor they will touch with one of their, fingers. The blessed Jesus also condemned them for building the sep- ulchre of the prophets, whom their fathers had murdered ; be- cause they did not do it from the respect which they had for the memory of these holy men, but from a secret approbation of their father's actions ; as too evidently appeared from their whole conduct. '* Wo unto you : for ye build the sepulchres of the prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers : for they indeed killed them, and ye build their sepulchres. Therefore also, said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute : that the blood of all the prophets which was shed from the foundation of the world might be required of this generation : from the blood of Abel, unto the blood of Zacharias, which perished between the altar and the temple : verily I say unto you, it shall be required of this generation." Luke, xi. 47, &:c. Our Lord also reproved the lawyers for filling the minds of the people with notions founded on wrong interpretations of Scripture, whereby they were prejudiced against the Gospel : not being contented with rejecting it themselves, but took care to hinder others from receiving it. *' Wo unto you, lawyers ; for ye have taken away the key of knowledge : ye entered not in yourselves, and them that were entering in ye hindered." Luke^ xi. 52. Such honest reprimands highly provoked the pharisee and his guests. They were conscious of being guilty of the crimes laid to their charge, but unwilling the people should think them guilty ; and, therefore, out of revenge, urged him to speak on a variety of topics, hoping they should be able, by those meanSj LIFE OF CHRIST. 234 to find occasion of rendering him obnoxious either to the gov- ernment, or the multitude. " And as he said these things unto them, the scribes and pharisees began to urge him vehement- ly, and to provoke him 'to speak of many things ; laying wait for him, and seeking to catch something out of his mouth, that they might accuse him." Z/w/cej xi. 53, 54. CHAPTER XXI. Explanation of the origin and opinions of the different Sects among the Jews. — Our Lord teaches the multitude by j^ldii* discourse, and also by parables. Having undertaken to write the history of the life of our blessed Lord and Saviour, Jesus Christ, -we cannot omit a dis- tinct account of the different sects of the Jews, a people with whom he was most intimately concerned, both as an elucidation of many circumstances, as well* as a verification of many things foretold concerning the Messiah. Josephus reckons fbur principal sects among -the Jews; name- ly, the Pharisees, the Sadducces (called also Herodians,) the Essenes, and the Galileans. The Evangelists mention only two, the Pharisees and Sadducees. The rise of the pharisees is unknown. They claim, indeed,- the celebrated Hillel for their founder, as he is b}^ some sup- posed to have lived during the pontificate of Jonathan, about a hundred and fifty years before the birth of Christ ; but others, with more reason, suppose that he was contemporary with the famous Someas, who lived about the time of Herod, long before whom the sect of the pharisees was in high repute. It is there- fore probable that they claim Hillel rather as an ornament than as the autlior of the sect. One of the most famous tenets of the pharisees was that of an oral tradition handed down from Mose^, and to which they at- tributed the same divine authority as to the sacred books. This being strenuously opposed by the Sadducees and Samaritans, rendered these equally detested by them. But none more incur- red their hatred than the blessed Jesus, who embraced every oc- casion of reproving them for the unjustifiable preference they gave this pretended tradition to the written word of God, and for condemning those as apostates, worthy of death, who did not pay the same, or even a greater regard to the former than to the latter. 29 226 LIFE OF CHRIST. Another tenet they embraced, in opposition to the Sadducees, was that of the existence of angels, the immortahty of the soul, and the resurrection of the dead, and future rewards. But with regard to the last, they excluded a*ll who were notoriously wicked from having any share in the happiness of eternity ; sup- posing, that as soon as death had put a period to their existence, their souls were convej^ed into everlasting punishments. A third tenet was, that all things were subject to fate ; or, as some expressed it, to the heavens! It is not easy to conceive what tliey meant by' this : Josephus, indeed, will have it, that they designed to reconcile the fatality or predestination of the Essenes, with the free will of the Sadducees. If so, this is not the only absurdity, ar even contradiction, which they held : but a certain learned prelate seems to have proved that they attributed all to fate, or to that chain of causes to which the Creator had subjected all things from the begin- ning ; among which the influence of the heavenly bodies was considered the principal. This seems to be hinted at by St. James, in the beginning of his epistle to the new converts, where he explodes that piiarasaical leaven by the most beautiful exposi- tion of the immutability of God, the giver of all good, to the mutability of the planets, which; according to that notion, must necessarily vary their aspects from a malign to a benevolent one, and the contrary, even by their natural motions, and change of position. This tenet of the pharisees was, therefore, a source of dislike to the doctrines delivered by the blessed Jesus, as these affirm that men are the authors of their own unbelief, disobedi- ence, and obstinacy ; and consequently, answerable for that, and all the train of evils these vices draw after them. But the most distinguished character of the pharisees, and that which rendered them most obnoxious to the just censures of our blessed Saviour, was, their superogatory attachment to the ceremonial law, tl^eir frequent washings, fastings, and prayings, their giving alms publicly, seeking for proselytes, scrupulous tithings, affected gravity of dress, gesture, and mortified looks: their building the tombs of the prophets, to tell the world that they were more righteous than their ancestors, who murdered them, though they were themselves plotting the death of one greater than all the prophets ; their over scrupulous observance of the sabbath, to the exclusion of the works of the greatest charity, and many others of the like nature : while they were wholly negligent of the moral and eternal law of mercy and jus- tice, of charity and humility, and the like indispensable virtues. The very best of them contented themselves with abstaining from the actual committing any enormous act, while they indulged themselves in the most wicked thoughts and desires. Nay, some, more hardened in their vices, made no scruple, not only LIFE OF CHRIST. 227 of coveting, but destroying poor widows houses ; of committing the vilest oppressions, injustices, and cruelties, and of encour- aging these enormities- in their followers, under the specious cloak of religion and sanctit}'. Well, therefore, might the great Redeemer of mankind compare them to whited sepulchres, beau- tiful indeed without, but within, ftdl of rottenness and corruption. The last erroneous opinion we shall mention of the pharisees, common, indeed, to all other sects, but more exactly conformable to their haughty, rapacious, and cruel temper, was, their ex- pectation of a powerful, a conquering Messiah, who was to bring the whole world under the Jewish yoke ; so that there was scarce an inhabitant of Jerusalem, however mean, that did not expect to be made a governor of some opulent pro- vince under that powerful prince. How unlikely was it, then, that the preaching of the meek, the humble Jesus, whose doc- trine breathed nothing but humility, peace, sincerity, contempt of the world, and universal love and beneficence, should ever be relished by that proud, that covetous, that hypocritical sect, or even by the rest of the people, while these, their teachers, so strenuously opposed it ? The sect of the Sadducees is said to have been founded by one Saddoc; a disciple of Antigoni\s of Socho. Their chief tenet w^as, that our serving God ought to be free either from slavish fear of punishment or from selfish hope of reward ; that it should be disinterested, and How only from the pure love and fear of the Supreme Being; They added, that God was the only immaterial being ; in consequence of which, they denied the existence of angels, or any spiritual substances, except the Almighty himself It is therefore no wonder, that the Sad- ducees should take every opportunity of opposing and ridiculing the doctrine of the ressurrection.* Another of their tenets,- equally opposite to the pharisees, and to the doctrine of Christ, was, that man was constituted absolute master of all his actions, and stood in no need, of any assistance to choose or act : for this reason they were always very severe in their sentences, when they sat as judges. They rejected all the pretended oral traditions of the pharisees, ad- mitting only the texts of the sacred books, and preferred those of Moses to all the rest of the inspired writings. They were charged with some other erroneous tenets, by Jo- sephus and the Talmudists ; but those already mentioned are abundantly sufKcicnt for the purpose. The notions of a future life, universal judgment, eternal rewards and punishments, to men, whom a contrary doctrine had long soothed into luxury, and an overgrown fondness for temporal happiness, which they considered as the only reward for their obedience, must, of necessity, appear strange and frightful j and as such could not 2^ LIFE OF CHRIST. fail of meeting with the strongest opposition from them ; espe- cially if we add, what Josephus observes, that they were, in general, men of the greatest quality and opulence, and conse- quently, too apt to prefer the pleasures and grandeur of this life to those of another. The sect of the Gahleans (or Gaulonites) so called from Judas the Galilean or Gaulonite, appeared soon after the banish- ment of ArchelauSj when his territories were made a Roman pro- vince, and the government given to Coponius. For the Jews considering this as an open attempt to reduce them to slavery, Judas took advantage of their discontent ; and to ripen them for an insurrection, Augustus furnished them with a plausible pretence, by issuing, about this time, an edict for surveying the whole province of Syria, and laying .on it a proportional tax. Judas, therefore, who was a man of uncommon ambition, took occasion from this incident to display all his eloquence, in order to convince the Jews that such a submission was nothing less than base idolatry, and placing men on a level with the God of Jacob, who was the only -Lord and Sovereign that could challenge their obedience and subjection. The party which he drew after him, became in a short time so considerable, that they threw every thing into confusion, laid the. foundation for those frightful consequences that ensued, and which did not end but with the destruction of Jerusalem. The Essenes, though not mentioned by the Evangelists, made a very considerable sect among the' Jews, and are highly cele- brated by Josephus, Philo, Pliny, and several Christian writers, both ancient and modern. It is impossible to trace their origin, or even the etymology of their name. This, however, is certain, that they were settled in Judea, in the time of Jonathan, the brother and successor of Judas •Maccabeus, and a hundred and fifty years before Christ. The Essenes distinguished themselves, by their rules and manner of life, into laborious, and contemplative. The former divided their time between prayer and labour ; such as the ex- ercise of some handicraft, or the cultivation of some particular spot of ground, where they planted and sowed such roots, corn, &ic. as served for their food ; and the latter, between prayer, coHtempktion, and study. In this last, they confined themselves to the sacred books and morahty, without troubling themselves with any other branch* of philosoplw. But the contemplative and laborious, had their synagogues, their stated hours for prayer, for reading and expounding the sacred books. The latter was always performed by the elders, who were seated at the upper end of the synagogue, according to their seniority ; while the younger, who were permitted to read the lessons, were placed at the lower. Their expositions LIFE OF CHRIST. 229 were generally of the allep^orical kind, in which they seemed to have excelled all their Jewish brethren*. But they paid the greatest regard to the five books of jMoses, and considered that lawgiver as the head of alL the inspired penmen : they even condemned to immediate, death whoever spoke disrespectfully either of him or his writings. Upon this account, they studied, read, and expounded him more than all the rest, and seem to have drawn all their religion chiefly from the Pentateuch. The doctrines and expositions of the elders were received with implicit faith, and in their practice they conformed with an entire sub- mission to all their sect. With respect to their faith, they believed the existence of angels, the immortality of the soul, an-d a future state of re- wards and punishments, like the pharis^es ; but seem to have had no notion of- the resurrection. They considered the souls of men as composed of a most subtle rether, which immediately after their separation from the body, or from the cage or prison, as they called it, were adjudged to a place of endless happi- ness or misery : that the good took their flight over the ocean, into some warm or delightful regions prepared for thetp ; while the wicked were conveyed to some cold and intemperate cli- mates, where they were left to groan under an inexpressible weight of misery. They were likewise entirely averse to the Sadducean doctrine of free-will, attributing all to an eternal fatality, or chain of causes. They were averse to all kinds of oaths : afiirming that a man's life ought to be such that he may be credited without them. The contemplative sort placed the excellency of their meditative life in raising their minds above the earth, and fixing their thoughts on heaven : when they had attained this degree of excellency, they acquired the character of prophets. In their practice they excelled all the other sects in austerity. If we may credit Philo, it was a fundamental maxim with them, upon their entrance into the contemplative .life, to re- nounce the world, and to divide among their friends and rela- tions their properties and estates. They never ate till after sun-set, and the best of their food was coarse bread, a little salt, and a few stomachic herbs. Their clothing was made of coarse wool, plain but white ; they condemned all sorts of unc- tions and perfumes, as luxurious and efleminate. Their beds were hard, and their sleep short. Tlieir heads or superiors were generally chosen according to seniority, unless there started up among the brotherhood some more conspicuous for learning, piety, or prophetic spirit. Some of them, indeed, were so contemplative that they never stirred out of their cell, or even looked out of their window, during the whole week, spending their time in reading the sacred books, and writing 230 LIFE OF CHRIST. comments upon them. On the sabbath-day they repaired to then- synagogues, early in the morning, and continued there the whole day in prayers, singing of psalms, or expounding the sacred books. Having endeavored to explain the origin and tenets of the several sects among the Jews, we 'now return to the history of our blessed Saviour, whom we left preaching in the country be- yond Jordan, where he w^as surrounded by an innumerable mul- titude of people. In the audience of this vast assembly, he gave his disciples, in general, a charge to beware of the leaven of the pharisees, namely, hypocrisy ; because all their actions would be brought to light, either in this world, or in that which is to come : and therefore exhorted them" to be very careful never to do any thing Vv'hich could not bear the light, but to -let the whole of their behaviour be honest, just, and good. " Beware ye of the leaven of the pharisees, which is hjpocrisy. For there is nothing covered, that shall, not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light ; and that which ye have spoken in the ear in closeJ.s shall Ije proclaimed upou the house- tops." Luke, xii. I — 3. This argument against hypocrisy he improved as a reason for their acquiring another, quality, which v>ould much better serve all the ends they could propose ; namely, an undaunted reso- lution in the performance of their duty, founde*d on a firm con- fidence m God, who would bring to light the most secret word and thought, pubhcly condemn the wicked, and justify his faithful servants and children. Fear not, said he, the malice of the human race : it can ex- tend no farther than the destruction of the body ; your soul may bid defiance to their impotent rage. . But dread the displeasure of that Almighty Being, who, after he has destroyed the body, is able to confine the soul in eternal torments. Remember, all things are in his power, and that nothing happens without his permission : he provides for the meanest of his creatures, and surely you may think yourselves under his protection, who num- bers the very hairs of your head ; nor can your enemies touch one of them without his permission. " And I say unto you, my friends, be not afraid of them that kill the body, and after that have no more that they can do. But -I will forewarn you, whom ye shall fear : Fear him, which after he hath killed hath power *to cast into hell; yea, I say unto you, fear him. Are not five sparrows sold for two farthings, and not one of them is forgotten before God .? but even the very hairs of your head are all numbered. Fear not, therfore ; ye are of more value than many sparrows." Luke^ xii. 4, &tc. LIFE OF CHRIST. 231 Our Lord, to animate his followers to perseverance, admo- nishes them to look forward unto the general judgment, when he would acknowledge them as his servants, provided they ac- knowledged him in this world as their master, and cheerfully and constantly obeyed his commands. But if they were ashamed of him, and his doctrince, before the sons of men, he would disown them before the celestial host. And that those, who reviled the Spirit, by whom they performed their miracles, should be punished by the Almighty, in proportion to the ma- lignity of their crime, which is greater than that of reviling the Son of God himself; because it will be impossible for them to repent. '^ Also, I say unto you, whosoever shall confess me before men, him shall the Son of man also confess before the angels of God. But he that denieth me before men, shall be denied before the angels of God. And whosoever shall speak a word against the Sog of man, it shall be forgiven him : but unto him that blasphemeth the Holy Ghost it shall not be for- given." Luke, vii. 8, &lc. He also cautioned his disciples not to be perplexed with re- gard to an answer, when they sL'ould be brought before the rulers of the people; because they should be inspired by the Spirit of God. " And when they bring you unto the syna- gogues, and unto magistrates and powers, take ye no thought how or what thing ye shall answer, or what ye shall sav. For the Holy Ghost, shall teach you in the same hour what ye ourrht to say." Luke, xii. 11, 12. While our blessed Saviour was delivering these exhortations to his disciples, a certain person among the multitude begged him that he would interpose his authority with his brother in order to oblige him to divide their paternal inheritance between them : but as this decision properly belonged to the magistrates our blessed Saviour, who came into the world to recteem the souls of mankind, and to purchase for them an eternal, not a temporal inheritance, declined the office. He however em- braced the opportunity of giving his hearers the most solemn caution against cpvetousness ; declaring, that neither the length nor happiness of human life had any dependence on the large- ness of possessions. *' Take heed, and beware of covetousness • for a man's life consisteth not in the abundance of the things which he possesseih." Luke, xii. 15. To excite their negligence of the things of this life, he placed before them in the strongest light an example of the bewitch- ing influence of wealth, in the parable of the rich glutton, who was cut off in the midst of his projects, and became a re- markable example of the folly of amassing the goods of this life, without having any regard to the commands of the Al- mighty. This wretched man, forgetting his own mortality, ,^S2 LIFE OF CHRIST. made preparations for a long and luxurious life, pleasing him- self with thoughts of * possessing an inexhaustible, fund of sen- sual enjoyments. But, alas ! while he was providing reposi- tories for his riches, the inexorable king of terrors seized him, and that very night hurried him before the awful tribunal of Omnipotence. And he spake a parable unto them, saying, *' The ground of a certain rich man brought forth plentifully : And he thought within himself, saying, What shall I do, be- cause I have no room where to bestow my fruits ? And he said, This will I do : 1 will pull down my barns, and build greater : and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years ; take thine ease, eat, drink, and be merry. But God said unto him, *' Thou fool, this night thy soul shall be required of thee : then whose shall these things be, which thou hast pro- vided f" Luke, xii. 16, How solemn the appea^ While he lay waking on his bed, hi anxious solicitude, wha^ he should do with his abundance ; while his heart was dilatedfwnth the hopes of a variety of plea- sures and indulgences ; in Jliat very moment the golden dream vanishes at once ; all his thoughts perish, and, in their stead, a horrid account stares, him |n the face ; a scene of judgment pre- sents itself to his terrified ''imagination ! a dark night of horror in an instant overwhelms that soul to which he had promised so much ease, so much pleasure ; and instead of .ease, instead of eating, drinking, and making merry, eternal tortures^ unspeak- able thirst, weeping, wailing, and gnashing of teeth, must be the portion of this miserable soul to all eternity ! "So is he," added our blessed Saviour, ''that layeth up treasure for himself, and is not rich towards God." Thus shall he be taken away from all his soul desireth ; thus shall he be torn from all his temporal prospects and pleasures. None of his beloved enjoyments shall follow him; naked as he came shall he depart out of the world, nor shall all his riches be able to pro- cure him the least comforf or respite in these scenes of terror. How should this reflection awaken us to a due care of our im- mortal part ! how would it alarm us, when planning fancied schemes of worldly pleasures, without the least regard to the great Disposer of all events ! Without his assistance, all our promises of security are vain and foolish ; he will surely render all our labours abortive ; and in a moment, when we think our- selves secure, the summons shall arrive, swift as the forky lightning's flash, convey us to the boundless regions of eternity, and present us, clothed in all our guilt, before the just, the mighty Author of our being ! This awakening parable exhibits a striking picture of the egregious folly of those who live only for themselves, laying up {JFE OF CHRIST. 233 treasures for sensual enjoyments, but neglect the grace of God, aiul the immense treasure of salvation laid up in Jesus Christ. Having spoken this parable, our Lord proceeded to caution his disciples against anxious cares for the things of this world, from a consideration that the care of God's providence extends to every part of the creation. The fowls of heaven are fed by his bounty, and the lilies that adorn the valleys are supplied with rain from the clouds of heaven : If, therefore, said the blessed Jesus, Omnipotence so carefully provides for the inferior parts of the creation, the children of men have surely reason to rely on his bomity, and depend for subsistence on his merciful hand. He added, that as God had destined them to everlasting happiness in a future life, he would surely provide for them all the necessaries of the present. '* Fear not, little flock ; for it is your Father's good pleasure to give you the kingdom." At the same time he gave his disciples another precept, peculiarly calculated for those times, in which the profession of the Gospel exposed men to the loss of their substance : " Sell that ye have, and give alms : provide yourselves bags which wax not old, a treasure in the heavens that faileth not.; where no thief approach- eth, neither modi corruptcth : tor where your treasure is, there will your heart be also." Luke, xii. 38, 34. Having thus recommended to them the disengagement of their affections from the things of this world, he exhorted them to la- bor after improvement in grace. *' Let your loins be girded about, and your lights burning ; and ye yourselves like unto men that v/ait for their Lord, when he shall return from the wedding, that when he cometh and knocketh, diey may open unto him immediately." Luke, xii. 35, 3G. This was spoken in allusion to the customs of the East, where anciently great entertainments were made in the evening ; and on these occasions servants demonstrated their diligence by watching, and keeping their loins girded, and their lamps burn- ing, that they might be ready, on the first knock of their master, to open the door. Nor was it uncommon for the master, in order to reward such a servant, to order him a refreshment, and sometimes even give it him with his own hand. In allusion to which custom, our blessed Saviour added, " Blessed are those servants, whom the Lord, when he cometh, shall find watching. Verily, I say unto you, that he shall gird himself and make them to sit down to meat, and will come forth and serve them." Luke^ xii. 37. Our Saviour enforced this constant watchfulness, and habitual preparation, by reminding them of the uncertainty of his com- ing : telling his disciples, that as every master of a family, if he knew the coming of the thief, would make some preparation against a surprise, so it would be highly re©d to obtain the ^0 LIFE OF CHRIST. mo^ honorable place at the table. Nor did he let their ridicu lou9 behaviour pass without a proper animadversion ; in which he observed, that pride generally exposes a person to many affronts, and that humility is the surest method of gaining respect. " When thou art bidden," said he, " of any man to a wedding, sit not down in the highest room ; lest a more honorable man than thou be bidden of him ; and he that bade thee and him come and say unto thee, Give this man place: and thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room, that when he that bade thee cometh, he may say unto thee, Friend, go up hither: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased ; and he that humbleth himself shall be exalted." Liihe, xiv. 8, &c. Having thus addressed the guests in general, he turned him to the master of the house, and said unto him, " When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors : lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind." Luke, xiv. 12, 13. Be very careful not to limit thy hospitality to the rich, but let the poor also partake of thy bounty, " And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just." Luke, xiv. 14. One of the pharisees, ravished with the delightful prospect of the happiness good men enjoyed in the heavenly Canaan, cried out, " Blessed is he that shall eat bread in the kingdom of God." Blessed is he, who, being admitted into the happy regions of Paradise, shall enjoy the conversation of the inhabitants of those heavenly countries ; as those spiritual repasts must regale and invigorate his mind beyond expression. In answer to which, our blessed Saviour delivered the parable of the marriage supper, representing, by the invitation of the guests, the doctrine of the Gospel, and the success those beneficent invitations to the great feast of heaven should meet with among the Jews ; foretelling, that though it was attended with every inviting circumstance, they would disdainfully reject it, and prefer the pleasures of a temporal existence to those of an eternal state ; while the Gen- tiles, with the greatest cheerfulness, would embrace the beneficent ofler, and thereby be prepared to sit down with Abraham, Isaac, and Jacob, in the happy mansions of the kingdom of heaven. But as this parable was afterwards spoken by our blessed Saviour in the temple, Ave shall defer our observations on it, till we cornc to the history where it was again delivered. When Jesus departed the pharisec's house, great multitudes of people thronged to him to hear his doctrine ; but mistook his LIFE OF CHRIST. 241 true intention of it, expecting lie was going to establish the Messiah's tlirone in Jerusalem, and render all the nations of the world tributary to his power. The benevolent Jesus therefore took this opportunity to undeceive them ; and to declare, in the plainest terms, tliat his kingdom w«s not of this world ; and, consequently, that those who expected, by following him, to ob- tain temporal advantages, would find themselves wretchedly mistaken ; as, on the contrary, his disciples must expect to be persecuted from city lo city, and hated of all men, for his name's sake : though it was requisite for those who would be his true followers, to prefer his service to the riches, grandeur, and pleasure of the world ; and to shew, by their conduct, that they had much less respect and value for the dearest objects of their affections, than for him. ** If any man come to me, and hate not his- father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever does not bear his cross, and come after me, can- not be my disciple." Luke^ xiv. 26, 27. And in order to induce them to weigh this doctrine atten- tively in their minds, he elucidated it with two apposite cases, that of an unthinkiiig builder, and that of a rash warrior. The former was obliged to leave his structure unfinished, because he had foohshly begun the building before he • had computed the cost ; and the latter reduced to the dilemma of being inglo- riously defeated, or meanly suing for peace, previous to the battle, having rashly declared war, before he had considered tha strength of his own and his enemy's army. " So likewise, whosoever he be of you," added the blessed Jesus, "that for- saketh not all that he hath, he cannot be niy disciple." Luke^ xiv. 33. * The publicans and sinners, roused by the alarming doctrine of our Lord, listened to it aftentivcly. This opportunity was .readily embracetl by the great Redeemer of mankind, who not only condescended to preach to them the happy tidings of eter- nal life, but even accompanied them to their own houses ; that, if possible, the seeds of the Gospel might take root in their hearts. But this condescension of* the meek and humble Jesus was considered, by the haughty pharisees, as an action too mean for the character of a prophet. They murmured, and were highly displeased at a condescension, which ought to have given them the greatest joy. But Jesus soon showed them their mis- take, by repeating to them the parables of the lost sheep and piece of money. Intimating thereby, the great care all prophets and pastors ought to take of those committed to their care, and the obligation they are under of searching diligently for every wandering sinner, whose conversion is a grateful offering to the 31 242 LIFE OF CHRIST. Almighty. " There is joy in the presence of the angels of God, over one sinner that repenteth." Luke, xv. 10. To illustrate tliis doctrine still farther, and shew to the greatest sinner, the willingness of God to receive liiin into his grace and favor, if convinced of his unworthy and lost condi- tion in himself, and imploring forgiveness through the merits of Jesu5 Christ, and the renewal of his heart by the efficacious influences of his Spirit, he delivered the expressive parable of the prodigal son. A certain man had two sons, the younger, of whom, not con- tent to live in his father's house, safe under his protection, and happy under his eye, desired his father to give him the portion of goods which fell to his share. The indulgent father did not hesitate to grant his request ; but the ungrateful son had no sooner obtained what he asked of his parent, than he left the presence and neighborhood of so kind a father, and retired into a far country, where he had an opportunity of indulging^ without restraint, his wicked inclinations ; and there he wasted his substance in riotous living. Having thus consumed the por- tion given him by his indulgent parent, he began to feel the nhiseries of want, and, to add to his misfortunes, a terrible fam- ine arose in that land ; so that he soon became acquainted with the sharp stings of hunger. In this- distressed condition, he joined himself to a citizen of that country, willing to try every expedient, rather than return to his kind, his merciful father, and humbly confess his faults. His master, from a just con- tempi of his former prodigality, employed him in the meanest and most contemptible offices ; he sent him into his field, to feed swine. Behold here, ye sons of extravagance, a change indeed ! Behold this thoughtless prodigal, reduced at once from a life of voluptuousness and gaiety, a life of pleasure and excess, ve look into the history of the rise and fall of nations, we shall generally find, that their prosperity and success were pro- portioned to the force and power, and to the conduct and abilities of their leaders. But with the Jews, who, from slaves in Egypt, became a powerful people, the case was very different. The best and greatest of their kings, and he who carried their empire to its greatest height, has left us another account of their affairs ; *^ The people," says he, " got not the land in possession by their own swords, neither did their own arm save them : but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favor unto them." Psal. xliv. 3, &ic. When we read these, and other similar passages, we are apt to ascribe them to the piety and devotion of the psalmist, to con- sider them only as acknowledgements of God's general providence in the afiairs of the world, and hence are apt to overlook, or not sufficiently consider, the historical truths they contain. It is true, indeed, that all success, in the strictest sense, should be ascribed to God ; that it is he who giveth victory unto kings ; but he generally makes use of natural means, and it is no offence to his providence, that kings list their thousands of horse and foot, to secure themselves and their dominions. But with the Jews it was very difierent : they were never so weak, as when they made themselves strong ; never so certainly ruined, as when their force was great enough to create a confidence in themselves. For God had taken the defence of Israel upon himself; and whenever the people took it out of his hands, to place it in their own, they were sure to be undone. Nay, so tender was God of his honor, in this respect, and so concerned to justify his promise to protect Israel, in the eyes of the world, that he would not always permit natural causes to in- terfere in their deliverance, lest the people should grow doubtful to whom they ought to ascribe their victories ; and for the same reason it was, that he commanded the people to have neither horses nor chariots of war for their defence. Not because they were thought useless in war, for it is well known they were the strength of the ancient kingdoms, but because God himself had undertaken their defence, and he wanted neither horse nor foot to fight their battles. This law, as is evident from the Jewish history, was observed for near four hundred years, namely, till about the middle of Solomon's reign. And while David swayed the sceptre of Israel, when the kingdom was carried to its utmost height, he himself rode upon a mule, and provided no better equipage for his son, on the day of his coronation. *' Cause Solomon, my son," said David, "to ride upon my own mule, and bring him down to Gihon. And. let Zadok"^the priest, and Nathan the prophet, anoint him there king over Israel." 1 Kings, u 33, 34. And LIFE OF CHRIST. 277 when that pious prince looked back, and contemplated this state of things, he might well say, " Some trust in chariots, and some in horses ; but we will remember the name of the Lord our God." Psal. XX. 7. In the reign of Solomon things quickly changed their aspect. He married the daughter of the king of Egypt, and opened a commerce between that country and his own, by which means he soon acquired an immense num])er of horses and chariots ; and all his successors, when they liad it in their power, followed his example. But what did tlie kingdom gain by this change ? They were before a rich and flourishing people : but after break- ing this law of the Most Higli, their wealth and power gradually declined, till at last their habitations were laid waste, their temple and cities burnt with fire, and they themselves carried captive into a strange land. It may, perhaps, be asked, wherein the guilt of having a countr}^ full of horses consisted f There is certainly no moral crime in purchasing and keeping these creatures ; but the kings of Israel were exalted to the throne, on condition that they should renounce the assistance of chariots and horses, and de- pend upon God for success in the day of battle. Having thus considered this law, and the consequences that resulted from the breach of it, let us now look back to the pro- phecy relating to the Messiah. — " Rejoice greatly, O daughter of Zion : shout, O daughter of Jerusalem : behold, thy king cometli unto thee : he is just, and having salvation ; lowly, and riding upon an ass, and upon a colt the foal of an ass. And 1 will cut off the chariot from Ephraim, and the horse from Jerusa- lem." Zech. ix. 9, &ic. Such is the king who was to save the tlescendants of Jacob : and what sort of a king could be expected ? Is it possible to imagine that God would send a king to save them who would be like the kings which had undone them ? Is it not more reason- able to think, that he would resemble those who had been de- liverers of their country ? Kings who feared God, and tlierefore feared no enemy : who, though mounted on asses, and colts the foals of asses, were able to put to flight the thousands and ten thousands of chariots and horses that came against them. The king, foretold by the prophet, was also to be just, meek, and lowly ; but how could he have deserved that character, had he appeared in the pride and pomp of war, surrounded with horses and chariots, in direct opposition to the law of God ? or, as he was to bring salvation to the people, could he make use of those means which God never had prospered, and which he declared he never would .'' It appears, then, that it was essential to the character of a king of Israel, who was to be just and lowJy, and to bring sal- 273 LIFE OF CHRIST. valioii with him, that he should come riding on an ass, and a colt the foal of an ass ; but if any doubt can yet remain, let the prophet himself explain it, who immediately after the description of the promised king, adds, " and I will cut off the chariot from Ephraim, and the horse from Jerusalem :" plainly intimating, that the character given of the Messiah, that he should ride on an ass, was in opposition to the pride of their warlike kings, who, by their great strength in chariots and horses, had ruined themselves and their people. Thus have we undeniably shewn the intention of the prophet, when he foretold, that the Messiah should ride on an ass ; and from hence it appears, that the enemies of revelation have not the least reason for turning this transaction into ridicule. Was it any reproach to Christ to ride into Jerusalem on the foal of an ass, when David, the greatest of his ancestors, and Solomon, the wisest, as long as he was wise, rode in the same manner f Can the Jews, object to this circumstance, and yet talk of the glories of David, and the magnificence of Solomon, who, in the midst of all that glory and magnificence, did the very same thing ? Or can they stumble at this character of the Messiah, without forgetting by what princes their ancestors were saved, and by what undone f But to leave this digression. The prodigious multitude that now accompanied Jesus filled the pharisees and great men with malice and envy, because every method they had taken to hinder the people from following Jesus had proved ineffectual. " The pharisees therefore said among themselves, Perceive ye how ye prevail nothing f Behold, the world is gone after him." John, xii. 19. But when our blessed Saviour drew near the city of Jerusa- lem, surrounded by the rejoicing multitude, notwithstanding the many affronts he had there received, he beheld the city, and with a divine generosity and benevolence, which nothing can equal, wept over it, and, in the most pathetic manner, lamented the ca- lamities which he foresaw were coming upon it, because its inhab- itants were ignorant of the time of their visitation. " If," said he, " thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes. For the days shall come upon thee, that thine ene- mies shall cast a trench about thee, and compass thee round, and keep thee in on every side. And shall lay thee even with the ground, and thy children within thee ; and they shall not leave in thee one stone upon another : because thou knewest not the time of thy visitation." Luke^ xix. 42, &:c. Behold here, ye wandering mortals, behold an example of gen- erosity infinitely superior to any furnished by the heathen world ! An example highly worthy for them to imitate and admire ! LIFE OF CHRIST. 279 When Jesus, surrounded by the multitude, entered Jerusalem, the whole city was moved on account of tiie prodigious concourse of people that accompanied him, and their continual acclama- tions. Jesus rode immediately to the temple ; but it being eve- ning, he soon left the city, to the great discouragement of the people, who expected he was immediately to have taken into his hands the reigns of government. " And Jesus entered into Jeru- salem, and into the temple ; and when he had looked round about upon all things, and now the even-tide was come, he went out unto Bethany with the twelve." Mark, xi. 11. CHAPTER XXJX. Jesus pronounces a curse upon the Fig-tree. — Expels the pro- faners of the temple, — Asserts his divine authority, and de- livers two Parables. At the earliest dawn our blessed Saviour loft Bethany to visit again the capital of Judea. And as he pursued his journey, he saw, at a distance, a fig-tree, which, from its fulness of leaves, promised abundance of fruit. The inviting object induced him to approach it, in expectation of finding figs, for he was hungry, and the season for gathering them was not yet arrived ; but on his coming to the tree, he found it to be really barren : upon which the blessed Jesus said to it, " Let no fruit grow on thee henceforward for ever." Matt. xxi. 19. This action, which was purely emblematical, and prefigured the speedy ruin of the Jewish nation, on account of its unfruitful- ness, under all the advantages it then enjoyed, has, by the ene- mies of revelation, been represented as an action unbecoming the Redeemer of mankind. But if they had fully considered its in- tention, they would have been convinced, that, hke the rest of his miracles, it was done with a gracious intention ; namely, to waken his countrymen from their lethargy, and, by repentance, prevent the total ruin of their church and nation. Being disappointed in finding fruit on the fig-tree, our blessed Saviour pursued his journey to Jerusalem ; and, on his arrival, went straightway to the temple, the outer court of which he found full of merchandise. A sight like this vexed his meek and righteous soul, so that he drove them all out of the temple, over- turned the tables of the money-changers, and the seats of them that sold doves, and would not sufler any vessel to be carried through the temple, ''saying unto them, It is written, My house 280 LIFE OF CHRIST. is the lioLise of prayer, but ye liave made it a den of theives." Luke, xix. 4G. St. Jerome considers tbis as one of the greatest of our Saviour's transactions. And it must be owned that the cir- cumstances are very extraordinary ; that one man should un- dertake so bold, and execute so hazardous a task. One man, without a commission from Caesar ; without any countenance from the Jewish rulers ; without any arms either to terrify the multitude, or defend himself. — That he should cast out the whole tribe of mercenary traffickers, wrest from those worship- pers of wealth their darling idol; and trample it under foot: and all this without tumult or opposition: not one of the sacri- legious rabble daring to move the hand, or open the mouth. Whoever, I say, reflects on the fierce and ungovernable na- ture of an enraged populace, or considers the outrageous zeal of Demetrius, and the craftsmen, on a less irritating occasion, may possibly find himself almost, if not altogether of the Latin father's opinion. There is a tradition, that a certain bright and dazzling lustre flamed from his eyes, which they were unable to bear, as the people could not behold the face of Moses, for the glory that surrounded him. But as the Scriptures take no notice of this transcendent lustre, we must only adore the greatness of the fact, and, at the same time, so improve this miracle to our spiritual advantage, as to secure, by accepting his grace, the power of this mighty reformer in our favour, that when he shall come in glory, we may be safe under the shadow of his divine wings, while he takes fearful vengeance on those, who prostitute the most sacred places to mercenary purposes. Having dispersed this venal tribe, the people brought unto him the blind, the lame, and the diseased, who were all healed by the Son of God ; so that the very children, when they saw the many miraculous cures he performed, proclaimed him to be the great Son of David, the long-expected Messiah. Such beliaviour not a little incensed the pharisees : but they feared the people, and therefore only asked him, if he heard what the children said .'' insinuating, that he ought to rebuke them, and not sufler them thus to load him \tith the highest praises. But Jesus, instead of giving a direct answer to their question, repeated a passage out of the eighth Psalm. " Have ye never read," said the blessed Jesus, *' Out of the mouths of babes and sucklings hast thou ordained strength ?" Giving them to under- stand, that the meanest of God's works have been made instru- mental in spreading his praise. The evening being now come, Jesus, with his disciples, left the city, and retired to Bethany, where his benevolent miracle, in raising Lazarus from the dead, had procured him many LIFE OF CHRIST. 281 friends among whom • he was always in safety. The next morning, as t}iey were returning to Jerusalem, the disciples were astonished at beholding the fig-tree that had been, but the morning before, declared barren, "dried up from the roots:" they had, in all probability, forgotten what our Saviour -had said to this fig-tree, till its dry and withered aspect brought it again to their memory. Peter, on seeing this astonishing phe- nomenon, said unto Jesus, *' Master, behold the fig-tree which thou cursedst is withered away!" To which Jesus answered, tliat whoever had faith in the Almighty, or thoroughly believed in his miracles, should be able to do much greater things than the withering of the fig-tree. . " And Jesus answering, saith unto them. Have faith in God. For verily I say unto you, that whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith." Mark, xi. 22, 23. Our Lord added, that whatsoever they should ask by faith, they should receive ; and concluded by giving them directions concerning prayer, which was necessary to increase the faith he mentioned. " And when ye stand praying, forgive, if ye have aught against any : that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your tres- passes." Mark^ xi. 25, 2G. During the time the blessed Jesus remained in the temple, cei'tain proselyted Greeks, who came up to worship at Jerusa- lem, desired to sec him, having long cherished expectations of beholding theNpromlsed Messiah. Accordingly, they applied to Philip, a native of Bethsaida, who mentioned it to Andrew, and he told it to Jesus. Upon which our blessed Saviour told his disciples, that he should soon be honored with the conver- sion of the Gentiles : ** The hour is come," said he, " that the Son of man should be glorified." But declared, that before. this glorious event happened, he must sufler death ; illustrating the neqesshty there was of his dying, by the similitude of casting grain into the earth. " Verily, verily, J say unto you. Except a corn of wheat fall into the ground, and die, it abideth alone : but if it die, it bringeth forth much fruit." John, xii. 24. Ad- ding, that since k was absolutely necessary for him, their Lord and Master, to suffer the pains of deadi before he ascended the throne of his glory ; so they, as his followers, must also expect to be persecuted and spitefully used- for his name's sake ; but if they persevered, and even resolved to lose their lives in his service, he would reward their constancy with a crown of glory. At the same time he intimated, that the strangers, if their desire of conversing with him proceeded from a hope of obtaining 3G 282 LIFE OF CHRIST. from him temporal preferments, would find themselves sadly dis- appointed. " If any man serve me, let him follow me ; and where I am, there shall also my servant be ; if any man serve mej him will my Father honor." John, xu. 26. Our blessed Lord was now so aflected, that he uttered, in a very pathetic manner, his grief, and addressed his heavenly Fa- ther for succor in his distress. "Now is my soul troubled; and what shall I say ? Father, save me from this hour ; but for this cause came I unto this hour." John, xii. 27. This should teach us, that prayer is the only method of easing the mind overwhelmed with distress : but at the same time to be always resigned to the divine will ; for though the weakness of human nature may shrink when persecution or sufferings of any kind appear^ yet, by reflecting on the wisdom, goodness, and power of God to deliver us, we ought to support every trial, however severe, with patience, as he doubtless pro- poses some happy end by these afflictions. Our blessed Lord having made a short prayer to his Father, begged him to demonstrate the truth of his mission by some token which could not be resisted. " Father, glorify thy name." Nor had he hardly uttered' these words, before he was answered by an audible voice from heaven, " I have both glo- rified it, and will glorify it again." The miracles thou hast already performed have glorified my name ; and I will still con- tinue to glorify it, by other miracles to be wrought before the sons of men. This voice was evidently preternatural, resembling thunder in loudness, but sufficiently articulate to be understood by those who heard our blessed Saviour pray to his heavenly Father. And Jesus told his disciples that it was not given for his sake, but to confirm them in their faith of his mission. " This voice," said he, " came not because of me, but for your sakes." It came to confirm what 1 have told you relating to my sufferings, death, resurrection, and the conversion of the Gentile world to the Christian religion. Accordingly, he communicated this comfortable reflection to his disciples ; telling them that the time was at hand, when the kingdom of Satan should be destroyed, and that of the Messiah exalted. " Now is the judgment of this world : now shall the prince of this world be cast out. And J, if I be lifted up from the earth, will draw all men unto me." John, xii. 31, &£c. The people, not understanding the force of this affirmation, replied, " We have heard, out of the la\\% that Christ abideth for ever : and how sayest thou, the Son of man must be Hfted up ?" John, xii. 34. Our Lord, in answer, told them, that they should soon be deprived of his presence and miracles ; and, therefore, they would do well to listen attentively to his pre- LIFE OF CHRIST. 283 cepts, firmly Ijelieve tlie doctrines he deliveretl, and wisely im- prove them to their eternal advantage ; for otherwise tliey would be soon overtaken with spiritual blindness, and rendered incapa- ble of inheriting the promises of the Gospel. That while they enjoyed the benefit of his preaching and miracles, which suffi- ciently proved the truth of his mission from the Most High, they should believe on him : for by that means alone they could become the children of God. " Yet a little while is the light with you ; walk while ye have the light, lest darkness come upon you : for he that w alketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. John, xii. 35, Sic. Having thus addressed the multitude he retired privately. But notwithstanding the many miracles our great Redeemer had wrought in presence of these perverse and stiil-necked peo- ple, the generality of them refused to own him for the JMessiah ; being filled with the vain expectations of a temporal prince, who. was to rule over all the kingdoms of the earth, and place his throne in Jerusalem. Some, indeed, even of the rulers, be- lieved on him, though they thought it prudent to conceal their faith, lest they should, like the blind man, be excommunicated, or put out of the synagogue ; valuing the good opinion of men above the approbation of the Almighty. Nevertheless, to inspire such as believed on him with cour- age, he cried in the temple, " He that believeth on me, believ- eth not on me, but on him that sent me." John, xii. 44. He that acknowledges the divinity of my mission, acknowledges the power and grace of God, on whose special errand I am thus sent. Adding, he that seeth the miracles I perform, seeth the operations of that Omnipotent Power by Vvhich I act. I am the Sun of righteousness, whose beams dispel the darkness of ignorance in which the sons of men are involved, and am come to deliver all who believe on me out of that palpable darkness. You must not, however, expect, that I will at present execute my judgment upon those who refuse to embrace the doctrines of the Gospel ; for I am not come to condenm and punish, but to save the world, and consequently to try every gentle and win- ning method to reclaim the wicked from the error of their ways, and turn their feet into the paths of life and salvation. They shall not, however, escape unpunished, who neglect the instruc- tions and oilers of salvation now made to them ; for the doc- trines I have preached shall bear witness against them at the awful tribunal of the last day; and as it has aggravated their sin, so shall it then hcigiiten their punishment. While Jesus was thus preaching in the temple, a deputation of priests and elders was sent from the supreme council, to ask him concerning the nature of the authority by which he acted, 284 LIFE OF CHRIST. whether it. was a prophet, priest, or king, as no other person had a right to make any alterations, either in church or state ? And if he laid claim to either of those characters, from whom he received it ? But our blessed Saviour, instead of giving a direct answer to the questions of the pharisees, asked them another ; promising, if they resolved his question, he would also answer theirs. '* I also will ask you one thing, which if ye tell me, I in like wise will tell you by wlrat authority I do these things. The Baptism of John, whence was it .^ from heaven, or of men ? Matt, xxi. 24, he. This question puzzled the priests. They considered, on the one hand, that if it was from God, it would oblige them to ac- knowledge the authority of Jesus, John having, more than once, publicly declared him to be the ]\lessiah; and on the other, if they peremptorily denied the authority of John, ,they would be in danger of being stoned by the people, who, in general, con- sidered him as a prophet. They, therefore, thought it the most eligible method to answer, that they could not tell fi'om whence John's baptism was. Thus, by declining to answer the question asked them by Jesus, they left him at liberty to decline giving the council the satisfaction they had sent to demand. At the same time they plainly confessed that they were unable to pass any opinion on John the Baptist, notwithstanding he claimed the character of a messenger from God, and they had sent to examine his preten- sions. This was, in efiect, to acknowledge that they were inca- pable of judging of any prophet whatsoever. Well, therefore, might the blessed Jesus say, " Neither tell I you by what au- thority I do these things." You have no right to ask, since you have confessed you are unable to judge ; and, therefore, I shall not satisfy your inquiry. But because this deputation had said, that they were ignorant from whence the baptism of John was, our blessed Saviour sharply rebuked them, conveying his reproof in the parable of the two sons commanded to work in their father's vineyard, and by asking their opinion of the tv/o, made them condemn them- selves, '* A. certain man," said he, " had two sons, and lie came to the first and said, Son, go work to-day in my vineyard." But this ungracious youth very roughly answered the kind command of his father, and without the least preface, or appellation of respect, answered, "I will not." However, after reflecting on the impropriety and indecency of such behaviour to his kind and indulgent father, he repented of what he had done, and went to work in the vineyard. The father having met with so sharp a reply from the former son, had recourse to the other, and in the same manner ordered him to work that day in his vineyard. LIFE OF CHRIST. 285 This son was very diflcrent from the former, and, in a very dutiful manner, said, " I go. Sir." But notwithslandin^^ tliis seeming ol)edience, he delayed to do as his father desired ; he did not go to work in the vineyard. The temper and bcliav- ior of tliis second son were exactly conformable to that oT the pliarisees. They gave the Almighty the most honorable titles, and professed the utmost zeal for his service, in their prayers and praises ; but at the same time refused to do any part of the work that he enjoined them. In the character of the other son, the disposition of the publicans and harlots is well describ- ed. They neither professed or promised to do the will of their Creator ; but when they came to reflect seriously on their con- duct, and the offers of mercy which were so kindly made them, they submitted to our Saviour, and, in conesquence of their faith, amended their lives. Having thus finished the parables, our Lord asked the phar- isees, "Whether of them twain did the will of his Father.'* They say unto him, The first." They did not immediately perceive, that by this answer they condemned themselves, till our Saviour made a just application of the parable, in this sharp but just rebuke, "Verily I say unto you, that the publi- cans .and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not," nor entered into your Father's vmeyard, though, like the second son, you promised in the most fair and candid manner; " but the pubHcans and harlots believed him," repented of their former disobedience, and entered into the vine3'ard. The blessed Jesus did not only rebuke them for rejecting .the preaching of the Baptist, but represented the crime of the nation, in rejecting all the prophets which had been sent since they became a nation, among the rest, the only begotten Son of the Most High ; warning them at the same time, of their danger, and the punishment that would inevitably ensue, if they continued in their rebellion. The outward economy of re- ligion in which they gloried, would be taken from them ; their relation to God, as his people, cancelled; and the national constitution destroyed : but because these topics were extremely disagreeable, he delivered them under the veil of the following parable: " There. was," said he, "a certain householder which planted a vineyard, and hedged it round about, and digged a wine press in it, and built a tower, and let it out to husbandmen, and went into a far country." The comparison of the church to a vineyard is frequent in the sacred Scripture, but this particular parable, for the fuller conviction of the Jews is expressly taken from the fifth chap- ter of the prophet Isaiah, with which they could not fail of be- 28C LIFE OF CHRIST. ing well acquainted, nor ignorant of its meaning, as the proph- et at the end of it adds, " The vineyard of the Lord of Hosts is the house of Israel, and the men of Judah his pleasant plant : and he looked for judgment, but behold oppression : for righteousness, but behold a cry." Our Saviour, therefore, con- tinued the metaphor, telling them, " that when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned an- other.'' The Almighty sent the prophets to exhort the Jews to entertain just sentiments of religion, and tread the paths of virtue ; but the Jews, irritated at the prophets for the freedom they used in reproving their sins, persecuted and slew them with unrelenting fury. Their wickedness, however, in killing these messengers, did not instantly provoke the Almighty to pour down his vengeance upon them ; he sent more prophets to exhort and reclaim them, but they met with no better fate than the former. His mercy, liowever, still continued, and that no means might be left un- tried, he sent unto them his own Son, whose authority being clearly established by undeniable miracles, ought to have been acknowledged cheerfully by these wicked men ; but how dif- ferent was the consequence ? " When the husbandmen savv the son, they said among themselves. This is the heir, come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the Lord, therefore, of the vineyard cometh, what will he do unto those husbandmen ? They say unto him. He will mis- erably destroy those wicked men, and will let out his vine- yard unto other husbandmen, which shall render him the fruits in their seasons." Matt. xxi. 38, he. Shocked at this awful representation, the pharisees exclaim- ed, and said, " God forbid ;" surely these husbandmen will not proceed to such desperate iniquity ; surely the vineyard will not thus be taken from them. But to confirm the truth of this, our Saviour added a remarkable prophecy of himself, and his rejec- tion, from the 118th psalm. *' Did you never," said he, " read in the Scriptures, The stone which the builders refused, is be- come the head- stone of the corner ; this is the Lord's doing, it is marvellous in our eyes ?" The rejection of the Messiah by the Jews, and the reception he met with among the Gentiles, all brought to pass by the providence of God, are wonderful events ; and therefore I say unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. The chief priests and pharisees being afraid to apprehend Jesus, he was at liberty to proceed in the offices of his ministry ; LIFE OF CHRIST. 287 accordiiiirly be delivered another parable, wherein he described, on the one hand, the bad snccess which the preaching of the Gospel was to meet with arhong the Jews; and on the other, the cheerful reception given it among the Gentiles. This gra- cious design of the Almighty, in giving the Gospel to tlie chil- dren of men, our blessed Saviour illustrated by the behaviour of a certain king, who in honor of his son, made a ^reat feast,, to which he invited many guests. " The kingdom of heaven is like unto a certain king, which made a marriage for his son." This marriage supper, or great feast, signifies the joys of heaven, which are properly compared to an elegant entertainment, on account of their exquisitcness and duration ; and are here said to be prepared in honor of the- Son of God, because they are bestowed on men iu consequence of his sufl'er- ings in their stead and behalf. Some time before the supper was ready, the servants went forth to call the guests to the wedding : i. e. when the fulness of time approached, the Jews, as being the peculiar people of God, were first called by John the B-aptist, and afterwards by Christ himself^ but they refused all these benevolent calls of mercy, and rejected the kind invitations of the Gospel, though pressed by the preaching of the Messiah, and his forerunner. After our Saviour's resurrection and ascension, the apostles were sent forth to inform the Jews, that the Gospel-covenant was established, mansions in heaven prepared, and nothino- wanting but the cheerful acceptance of the honor designed them. " Again he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner : my oxen and fatlings are killed, and all things are ready: come unto the marriage." But these messengers were as unsuccess- ful as the former. The Jews, undervaluing the favor offered them, mocked at the message; and some of them, more rude than the rest, insulted, beat, and slew the servants that had been sent to call them to the marriage supper of the lamb. *' But when the king heard thereof he was wroth ; and he sent forth his armies and destroyed those murderers, and burnt up their city." This part of the parable plainly' predicted the destruction of the Jews by the Roman armies,* called here the armies of the Almighty, because they were, appointed by him to execute vengeange on that once favorite, but now rebellious people. The parable is then continued as follows: The king again sent forth his servants into the countries of the Gentiles, with orders to compel all that they met with to come into the mar- riage. This was immediately done, and the wedding was fur- nished with guests ; but when the king came into the apartment, " he saw there a man which had not on a wedding garment ; and 288 LIFE OF CHRIST. he saitli nnto him, Friend, how earnest thou in hither, not hav- ing a wedding garment ? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness : there shall he weep- ing and gnashing of teeth. For many are called, but few are chosen." Matt. xxii. 11, k,c. By the conclusion of the parable, we learn that the pro- fession of the Christian religion will not save a man, unless he acts from Christian principles. Let us, therefore, who have obeyed the call, and are by profession the people of God, think, often oil that awful day, when the king will come in to see his guests, when the Almighty will, 'with the greatest strictness, view every soul that lays claim to the joys of heaven. Let us think of the speechless confusion that will seize such as have not on the wedding garment, and of the inexorable anxiety with which they will be consigned to weeping and gnashing of teeth : and let us remember, that to have seen for a while, the light of the Gospel, and the- fair beamings of an eternal hope, will add deeper and more sensible horrors to these gloomy caverns. On the other hand, to animate and encourage tfs, let us anticipate the joyful hour which will consign us .to bliss immortal. CHAPTER XXX. The hle.bsed Jesus wisely retorts on the Pharisees and Ilerodiansj who propound an intricate question to him, — Settles the most important point of' the law. — Enforces his Mission and Doc- trine, and foretels the Judgment that would fall upon the Pharisaical tribe. Tins representation of the state of the finally impenitent, appearing to be levelled at the pharisees, they immediately con- certed with the llerodians and Sadducees, on the most proper method of putting Jesus to death. It is sufficiently evident, that their hatred was now carried 'to the highest pitch, because the most violent enmity which had so long subsisted between the two sects, was, on this occasion, suspended, and they joined together, to execute * their cruel determination on the Son of God. They, however, thought it most eligible to act very cau- tiously, and endeavor, if possible, to catch some hasty ex- pression from him that they might render him odious to the people, and procure something against him that might serve MARRIAGE SUPPER. [Page 287.] ^^ And he senl his servmits at supper-time, to say to than that were bidden, Come for all I.hi72gs are now ready. " dad they all v:ith one consent began to make c.vc use."" —Luke, xiv. 17, 13, ;.: K' LIFE OF CHRIST. 289 as a basis for a persecution, Accordingly, they sent some oT their disciples to him, with orders to feign themselves just men, who manitained the greatest veneration for the divine law, and dreaded nothing more than the doing any thing inconsistent with its precepts : and, under this specious cloak of hypocrisy, to beg his determination of an affair that had long lain heavy on their consciences ; namely, the paying tribute to Caesar, which they thought inconsistent with their zeal for religion. This question was, it seems, furiously debated in our Saviour's time; one Judas, a native of Galilee, having implanted in the minds of the people a notion that taxes to a foreign power were absolutely unlawful. A doctrine so pleasing to the worldly- minded Jews, could not fail of friends, especially among the lower class, and therefore must have many partisans among the multitude that then surrounded the Son of God. The priests therefore imagined, that it was not in his power to decide the point, without rendering himself obnoxious to some of the par- ties : if he should say it was lawful to pay the taxes, they be- lieved that the people, in whose hearing the question was pro- posed, would be incensed against him, not only as a base pre- tender, who, on being attacked, publicly renounced the char- acter of the Messiah, which he had assumed among his friends, but also as a flatterer of princes, and a betrayer of the liberties of his country, one who taught a doctrine inconsistent with the known privileges of the people of God; but if he should affirm that it was unlawful to pay tribute, they determined to inform the governor, who they hoped would punish him as a form- er of sedition. Highly elated with their project, they accord- ingly came ; and after passing an ecomium on the truth of his mission, his courage, and impartiality, they proposed this fa- mous question, " Master," said they, " we know that thou art true, and carest for no man : for thou regardest not the person of men, but teachest the way of God in truth." Tell us, therefore, what thinkest thou, '-Is it lawful to give tribute to Ca?sar, or not .'*" Mark, xii. J 4. But the blessed Jesus saw their secret intentions, and ac- cordingly called them hypocrites, to signify that though they made conscience, and a regard for the divine will, their pre- tence for proposing this question, he saw through the thin veil that concealed their design from the eyes of mortals, and knew that their intention was to ensnare him. He, however, did not decline answering this question, but previously desired to see a piece of the tribute money. The piece was accordingl}^ produced and proved to be coined by the Romans. Upon which our blessed Saviour answered them, since this money bears the image of Ca?sar, it is his, and by making use of it, you acknowledge his authority. But at the 37 390 LIFE OF CHRIST. same time that you discharge your duty to the civil magistrate, you should never forget the duty you owe to your God ; but remember, that as you bear the image of the great, the om- nipotent King, you are his subjects, and ought to pay him the tribute of yourselves, serving him to the very utmost of your power. The pharisees and their followers, under a pretence of re- ligion, often justified sedition ; but the Herodians, in order to ingratiate themselves with the reigning powers, made them a compliment of their consciences, complying with whatever they enjoined, however opposite their commands might be to the divine law. Our Lord, therefore, adapted his answer to them both, exhorting them, in their regards to God and the magis- trate, to give each his due ; there being no inconsistency be- tween their rights, when their rights only are insisted on. So unexpected an answer quite disconcerted and silenced these crafty enemies. They were astonislied, both at his having discovered their design, and his wisdom in avoiding the snare they had so artfully laid for him. " When they had heard these words, they marvelled, and left him, and went their way." Matt. xxii. 22. Though our Lord thus wisely obviated their crafty designs, enemies came against him from every quarter. The Saddu- cees, who denied the doctrine of a future state, together with the existence of angels and spirits, came forward to the charge ; proposing to him their strongest argument against the resur- rection, which they deduced from the law given by Moses, with regard to marriage. " Master," said they, " Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. There were therefore, seven brethren ; and the first took a wife, and died without children. And the second took her to wife, and he died childless. And the third took her ; and in like manner the seven also. And they left no children, and died. Last of all the woman died also. Therefore, in the resurrection, whose wife of them is she f for seven had her to wife." Luke, xx. 28, he. The Sadducees, who believed the soul to be nothing more than a refined matter, were persuaded that if there was any future state, it must resemble the present : and that being in that state material and mortal, the human race could not be cotinued, nor the individuals rendered happy, without the pleasures and conveniences of marriage. And hence consid- ered it as a necessary consequence of the doctrine of the res- urrection, or a future state, that every man's wife should be restored to him. LIFE OF CHRIST. 291 But this argument our blessed Saviour soon confuted, by telling the pharisees they were ignorant of the power of God, who had created spirit, as well as matter, and who can render man completely happy in the enjoyment of himself. He also observed, that the nature of the life obtained in a future state made marriage altogether superfluous, because in the world to come, men being spiritual and immortal, like the angels, there was no need of natural means to propagate or continue the kind. " Ye do err," said the blessed Jesus, " not knowing the Scrip- tures, nor the power of God. For in the resurrection they neither marry nor are given in marriage." JMatt. xxii. 29, 30. *' Neitlier can they die any more ; for tiiey are equal unto the angels, and are the children of God, being the children of the resurrection." Luke^ xx. 36. Hence we may observe, that good men are called the children of the Most High, from their in- heritance at the resurrection, and particularly on account of their being adorned with immortality^ Having thus shewn their folly and unbelief, he proceeded to shew that they were also ignorant of the Scriptures, and partic- ularly of the writings of Moses, from whence they had draw^i their objection by demonstrating, from the \ery law itself, the certainty of a resurrection, at least that of just men, and con- sequently, quite demohshed the opinion of the Sadducees, who, by believing the materiality of the soul, afhrraed that men were annihilated at their death, and that their opinion was founded on the writings of Moses. " Now," said our Saviour, " that the dead are raised, even Moses shewed at tlie bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living : for all live unto him." Luke, xx. 37, 38. As if he had said, The Almighty cannot properly be called God, un- less he has his people, and the Lord of the living. Since there- fore, Moses called him the God of Abraham, the God of Isaac, and the God of Jacob, long after these venerable patriarchs were dead, the relation denoted by the word of God still sub- sisted between them : consequently they were not annihilated as you pretend, but are still in being, and continue to be the ser- vants of the Most High. This argument effectually silenced the Sadducees, and agree- ably surprised the people, to see the objection hitherto thought impregnable totally abohshed, and the sect they had long abom- inated fully confuted. " And when the multitude heard this, they were astonished at his doctrine." Matt. xxii. S3. Nor could even the pharisees refrain from giving the Saviour of mankind the praise due to his superlative wisdom ; for one of the scribes desired him to give his opinion on a question often debated among their teachers ; namely, which was the great 292 LIFE OF CHRIST. commandment of the law ? The true reason for their proposing this question, was, to try whether he was as well acquainted with the sacred law, and the debates that had arisen on dif- ferent parts of it, as he was in deriving arguments from the in- spired writers, to destroy the tenets of those who denied a future state. In order to understand the question proposed to our blessed Saviour by the scribe, it is necessary to observe, that some of the most learned rabbis had declared, that the law of sacrifices was the great commandment ; some that it was the law of cir- cumcision ; and others that the law of meats and washings had merited that title. Our blessed Saviour, however, shewed that they were all mis- taken ; and that the great commandment of the law is the duty of piety : and particularly mentioned that comprehensive sum- mary of it, given by Moses: "Hear O Israel, the Lord our God is one Lord : and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and Vvith all thy mind, and with all thy strength. This is the first commandment." Mark, xii. 29, 30! The first and chief commandment is, to give God our hearts. The divine Being is so transcendantly amiable in himself, and hath, by the innumerable benefits conferred upon us, such a title to our utmost affection, that no obligation bears any propor- tion to that of loving him. The honor assigned to this precept proves, that piety is the noblest act of the human mind ; and that the chief ingredient in piety is love, founded on a clear and extensive view of the divine perfections, a permanent sense of his benefits, and a deep conviction of his being the sovereign good, our portion and our happiness. But it is essential to love that there be a delight in contemplating the beauty of the ob- ject beloved, whether that beauty be matter of sensation or re- flection ; that we frequently, and with pleasure, reflect on the benefits conferred on us by the object of our affections ; that we have a strong desire of pleasing him, great fear of doing any thing to offend him, and a sensible joy in thinking we are be- loved in return. Kence the duties of devotion, prayer and praise, are the most natural and genuine exercises of the love of God. Nor is this virtue so much any single afiection, as the continual bent of all the afiections and powers of the soul : consequently to love God is as much as possible to direct the whole soul towards him, and to exercise all its faculties on him as its chief object. Accordingly the love of God is described in Scripture by the several operations of the mind, " a following hard after God," namely, b3^ intense contemplation ; a sense of his perfec- tions, gratitude for his benefits, trust in his goodness, attach- LIFE OF CHRIST. 293 ment to his service, resignation to his providence, the obeying his commandments, admiration, hope, fear, joy, &c. not because it consists in any of those slni::,ly, but in them altogetlicr ; for to content ourselves with partial regards to tlie Suprcmr Being, is not to be aflcctcd towards him in the manner we ought to be, and which his perfections claim. Hence the words of the precept are, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength ;" that is, with the joint force of all thy faculties ; and, therefore, no idol whatsoever must partake of the love and worship that is due to him. But the beauty and excellency of this state of mind is best seen in its eflects ; for the worship and obedience flowing from such an universal bent of the soul towards God, is as much superior to the worship and obedience arising from partial considerations, as the brightness of the sun is to any picture that can be drawn of that luminary. For example, if we look upon God only as a stern lawgiver, who can and will punish our rebellion, it may indeed force an awe and dread of him, and as much obedience to his laws as we think will satisfy him, but can never produce that constancy in our duty, that delight in it, and that earnestness to perform it in its utmost exteflt, which are produced and maintained in the mind, by the sacred lire of divine love, or by the bent of the whole soul turned towards God, as a reconciled father ; a frame the most excellent that can be conceived, and the most to be desired, because it constitutes the highest perfection and real happiness of the creature. Again, this commandment requires us to fear God ; and cer- tainly we cannot love the Lord our God, unless we fear and reverence him ; for as the love, so the fear of God, is the sum of all the commandments, and indeed the substance of all reli- gion. Prayer and praise are the tribute and homage of reli- gion ; by the one we acknowledge our dependence upon God ; by the other we confess that all our blessings and comforts are from him. Such, therefore, as neither pray to God, nor praise him, cannot be said to have a God ; for they acknowledge none, but are gods to themselves ; and as the love and fear of God are often used in Scripture for his whole worship and service, so is this invocation of his name; "Pour out thy fury upon the heathen, and upon the families that have not called upon thy name ;" that is, those who do not worship or serve him. But to return. Our blessed Saviour having thus answered the question put to him by the scribe, added that the second commandment was that which enjoined the love of our neighbor. This had, indeed, no relation to the lawyer's question con- cerning the first commandment ; yet our blessed Lord thought ^94 LIFE OF CHHIST. proper to shew him which was the second, probably because the men of his sect did not acknowledge the importance and prece- dence of love to their neighbors, or because they were remark- ably deficient in the practice of it, as Jesus himself had often found in their attempts to kill him. *' And the second is like unto it, Thou shalt love thy neighbor as thyself." This principle of love to God will be also fruitful of every good work. It will make us really perform the duties of all re- lations in which wc stand. And because love worketh no ill to his neighbor, therefore it is the fulfilling of the law ; for it will prompt us to a cheerful and ready performance of every office, whether of justice or charity, that we owe to our neighbor. All the best things we can do, if destitute of this principle, will appear to be either the effect of hypocrisy, or done to procure the esteem of men. Without love, a narrowness of soul will shut us up within ourselves, and make all we do to others only as a sort of merchandize, trading for our own advantage. It is love only that opens our hearts to consider other persons, and to love them on their own account, or rather on account of God, who is love. Those who possess such a temper of mind have a constant calm within, and are not disturbed with passion, jealousy, envy, or ill-nature. They observe and rejoice in the happiness of others ; they are glad to see them easy, and share with them in their joy and felicity ; not fretting or complaining, though they enjoy less than their neighbors. It is true, love has a very different effect ; for the same tem- per will render many so considerate of the misfortunes of others, as to sympathize with them in their distress, and be greatly affected with such objects of compassion as it is not in their power to assist. But there is a real pleasure even in this com- passion^ as it melts us to the greatest tenderness, and proves us to be men and Christians. The good man, by the overflowings of his love, is sure that he is a favorite with his Maker, because he loves his neighbor. His soul dwells at ease ; there is sweet- ness in all his thoughts and wishes. This makes him clear in his views of every kind, and renders him grateful to all around him. This charitable temper also maintains in him a constant dis- position for prayer. A charitable man, who has had occasion to forbear and forgive others, and to return good for evil, dares, with an humble assurance, to lay claim to mercy and pardon, through the merits alone of his blessed Redeemer. But we return to the scribe, who was astonished at the just- ness of our Saviour's decisions, and answered. That he had determined rightly, since there is but one supreme God, whom we must all adore : and if we love him above all temporal LIFE OF CHRIST. 295 things, and our neighbor as ourselves, we worship him more acceptably than if we sacrifice to him •' all the cattle upon a thousand hills." Our blessed Lord highly applauded the piety and wisdom of this reflection, by declaring that the person who made it was not far from the kingdom of God. As the pliarisees, during the course of our Saviour's ministry, had proposed to him many difficult questions, with intent to prove his prophetical gifts, he now, in his turn, thought proper to make a trial of their knowedge in the sacred writings. For this purpose he asked their opinion of a difficulty concerning the Messiah's pedigree. "What think ye of Christ .'' Whose son is he ^ They say unto him, The son of David." MaiL xxii. 42. I know, answered Jesus, you say Christ is the son of David ; but how can they support their opinion, or render it consistent with the words of David, who himself calls him Lord .'* and " how is he his son .^" It seems the Jewish doctors did not imagine that their Messiah would be endowed with any perfec- tions greater than those that might be enjoyed by human nature ; for though they called him the Son of God, they had no notion that he had a divine power from heaven, and therefore could not pretend to solve the difficulty. The latter question, however, might have convinced them of their error ; for if the Messiah was only to be a secular prince, as they supposed, and to rule over the men of his own time, he could never have been called Lord, by persons who died be- fore he was born ; far less would so mighty a prince as David, who was also his progenitor, have conferred on him that title. Since, therefore, he rules over not only those of former ages, but even over the kings from whom he was himself descended, and his kingdom comprehends the men of all countries and times, past, present, and to come ; the doctors, if they had thought accurately upon the subject, should have expected in their Messiah a king different from all other kings. Besides, he is to sit at God's right hand, *^ till all his enemies are made his footstool." Such solid reasoning gave the people an high opinion of his wisdom ; and shewed them how far superior he was to their most renowned rabbis, whose arguments to prove their opinions, and answers to the objections which were raised against them, were, in general, very weak and trifling. Nay, his foes themselves' from the repeated proofs they had received of the prodigious depth of his understanding, were impressed with such an opinion of his wisdom, that they judged it impossible to entangle him in his talk. Accordingly, they left off attempting it, and from that day forth troubled him no more with their insiduous ques- tions. 296 LIFE OF CHRIST. But having mentioned the final conquest and destruction of his enemies, who were to be made his footstool, agreeable to the prediction of the royal psalmist, he turned towards his disciples ; and, in the hearing of the multitude, solemnly cautioned them to beware of the scribes and pharisees ; insinuating thereby who the enemies were whose destruction he had mentioned. " The scribes and the pharisees," said he, " sit in Moses' seat. All, therefore, whatsoever they bid you observe, that observe and do ; but do not ye after their works : for they say and do not." Matt, xxiii. 2, 3. While they teach the doctrines before delivered by Moses, observe all they say ; but by no means imitate their practices ; for they impose many precepts on their disciples, which they never perform themselves. " For they bind heavy burdens, and grievous to be .borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men." Matt, xxiii. 4, 5. The difficult precepts they impose on others are never re- garded by these hypocrites, and any good action they may hap- pen to perform is vitiated by the principle from whence it pro- ceeds. They do it only with a view to gain popular applause, and not from a regard to God, far less from a love of goodness. They are proud and arrogant to excess, as is plain from their affected gravity in their clothes ; from the anxiety they discover lest they should not obtain the principal seats in the public assemblies, and from their affecting to be saluted in the streets with the sounding titles of rabbi, and father. " They make broad their philacteries, and enlarge the borders of their gar- ments. And love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, rabbi, rabbi." Matt, xxiii. 5 — 7. The word rabbi signifies, properly, great, and was given to those men who had rendered themselves remarkable for the extent of their learning ; it is therefore no w onder that the proud and supercilious pharisees were fond of a title, which so highly complimented their understandings, and gave them great author- ity wdth their followers. But the disciples of the blessed Jesus were to decline this title ; because the thing signified by it belonged solely to their Master, in whom are hid all the treasures of wisdom and knowl- edge, and because they owed no part of their knowledge to themselves, but derived it entirely from him who came down from heaven. *' But be not ye called rabbi ; for one is your master, even Christ, and all ye are brethren. And call no man your father upon the earth ; for one is your Father, which is in heaven." Matt, xxiii. 8, 9. Life, with all its blessings, comes LIFE OF CHRIST. 201 from God, and men wholly depend upon him ; all praise and thankfulness, therefore, should ultimately be referred to him : so that if any one teacheth rightly, not the teacher, but the wis- dom of the Almighty is to be praised, which exerts and commu- nicates itself by him. Nor were the disciples of our blessed Saviour to accept of* the title of master^ or leader, which the Jewish doctors also courted, because, in point of commission and inspiration, they were all equal, neither had tliey any title to rule the consciences of men, except by virtue of the inspiration which they had re- ceived from their Master, to whom alone the prerogative of in-* fallibility belonged. " Neither be ye called masfers ; for one is your master, even Christ." Mait. xxiii. 10. The divine teacher, however, did not intend by this to inti- mate, that it was sinful to call men by their stations they held in the world : he only intended to reprove the simplicity of the common people who loaded their teachers with praises, and forgot to ascribe any thing to God ; and to root out of the minds of his apostles the pharisaical vanity, which deck- ed itself with honor belonging solely to the Creator of the universe. Accordingly, that he might instil into their hearts humility to dispose them to do good offices to ohe another, as occasion offered, he assured them it was the only road to true greatness ; for by assuming what did not properly be-' long to them, they should be despised both by God and men. Whereas those who did not disdain to perform the meanest offices of love to their brethren, should enjoy a high degree of the divine favor. The above discourses greatly incensed the scribes and phari- sees, as they were pronounced in the hearing of many of that order ; it is therefore no wonder, that they watched every op- portunity to destroy him. But this was not a time to put their bloody designs in execution ; the people set too high a value on his doctrine, to suffer any violence to be offered to his person ; and as this was the last sermon he was ever to preach in public, it was necessary that he should use some se-' verity, as all his mild persuasions proved ineffectual. He therefore denounced, in the most solemn manner, dread- ful woes against them, not on account of the personal injuries he had received from them, but on account of their excessive wickedness. They were public teachers of religion ; and therefore should have used every method in their power to recommend its pre- cepts to the people, and to have been themselves shining ex- amples of every duty it enjoined : but, on the contrary, they abused every mark and character of goodness for all the pur- poses of villany, and under the cloak of a severe and sanctified 38 39a LIFE OF CHRIST. aspect, they were malicious, implacable, lewd, covetous, and rapacious. In a word, instead of being reformers, they were the corrupters of mankind, and consequently their wickedness deserved the greatest reproof that could be given by the great Redeemer of mankind. "Wo unto you, scribes and pharisees, hypocrites ! for ye shut up the kingdom of heaven against men ; for ye neither go in yourselves, neither suffer ye them that were entering to go in. Wo unto you, scribes and pharisees, hypocrites ! for ye devour widows' houses, and for a pretence make long prayers ; therefore ye shall receive the greater dam- nation. Wo unto you, scribes and pharisees, hypocrites ! for ye compass sea and land to make one proselyte, and, when he is made, ye make him two-fold more the child of hell than your- selves. Matt, xxiii. 13, Sic. The punishment you shall suffer will be terribly severe, be- cause you have given a wrong interpretation of the ancient prophecies concerning the Messiah, and done all that is in your power to hinder the people from repenting of their sins, and believing the Gospel : because you have committed the gros- sest iniquities, and under the cloak of religion have devoured the substance of widows and orphans, hoping to hide your villa- nies by long prayers ; because ye have expressed the greatest zeal imaginable in making proselytes, not with a view to render the Gentiles more wise and virtuous, but to acquire their riches, and a command over their consciences ; and instead of teaching them the precepts of virtue, and the great duties of religion, you confine them to superstitious and ceremonial institutions ; and hence they often relapse into their old state of heathenism, and become more wicked than before their conversion, and con- sequently liable to a more severe sentence. He also exposed their doctrine concerning oaths : and declar- ed, in opposition to their abominable tenets, that every oath, if the matter of it be lawful, is obligatory ; because, when men swear by any part of the creation", it is an appeal to the Creator himself; for in any other light an oath of this kind is absolutely ridiculous, the object having neither knowledge of the fact, nor power to punish the perjury. " Wo unto you, ye blind guides ! which say. Whosoever shall swear by the temple it is nothing : but v/hosoever shall swear by the gold of the temple he is a debtor. Ye fools and blind ! for whether is greater, the gold, or the temple that sanctifieth the gold ^ And who- soever shall swear by the altar it is nothing, but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind ! for whether is greater, the gift, or the altar that sanc- tifieth the gift ? Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by hhn that dwelleth LIFE OF CHRIST. 299 therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon." Matt. xxiii. 16^ &.C. He hkevvise reprehended their superstitious practices, in ob- serving the minutest parts of the ceremonial precepts of the law, and at the same time utterly neglecting the eternal and indispensable rules of righteousness. " Wo unto you, scribes and pharisees, hypocrites : for ye pay tithe of mint, and anise, and cummin, and have omitted tlie weightier matters of the law, — judgment, mercy, and faith ; these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel." Matt, xxiii. 23, &:c. Their hypocrisy did not escape the censure of the Son of God ; they spared no pains to appear virtuous in the eyes of the v^'orld, and maintain an external conduct that should acquire the praises of men, but at the same time neglected to adorn their souls with the robe of righteousness, which is the only ornament that can render them dear in the sight of their Maker. *' Wo unto you, scribes and pharisees, hypocrites ! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also." Matt, xxiii. 25. Cleanse first the mind, thy inward man, from evil dispositions and affec- tions, and the outward behaviour will of course be virtuous and praiseworthy. Moreover he animadverted upon the success of their hypocri- sy. They deceived the simple, and unthinking part of man- kind, with their pretended sanctity, appearing like whited sep- ulchres, beautiful on tlie outside, while their internal parts were full of uncleanness. " Wo unto you, scribes and phari- sees, hypocrites ! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also out- wardly appear righteous unto men, but within ye are full of hy- pocrisy and iniquity." Matt, xxiii. 27, 28. He also reproved the pains they had taken in adorning the sepulchres of the prophets ; because they pretended a great ven- eration for their memories, and even condemned their fathers, who killed them, saying,- that if they had li^ed in the days of their fathers, they .would have opposed such monstrous wicked- ness, while, at the same time, all their actions abundantly proved that they still cherished the same spirit they condemned in their fathers, persecuting the messengers of the Most High, particularly his only begotten. Son, whom they .were determined to destroy. " Wo unto you, scribes and pharisees, hypocrites ! 300 LIFE OF CHRIST. because ye build the tombs of the prophets, and garnish the sep- ulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto your- selves, that ye are the children of them which killed the proph- ets." Matt, xxiii. 29, he. He added, that the divine Being was desirous of trying every method for their conversion, though all these instances of mer- cy were slighted, and that they must expect such terrible ven- geance, as should be a standing monument of the divine dis- pleasure against all the murders committed by the sons of men from the foundation of the world. Having thus laid before them their heinous guilt and punish- ment, he was, at the thought of the calamities which were soon to fall upon them, exceedingly^ moved, and his breast filled with sensations of pity to such a degree, that, unable to contain him- gelf, he brake forth into tears, bewailing the hard lot of the city of Jerusalem : for as its inhabitants had more deeply imbrued their hands in the blood of the prophets, they. were to drink more deeply of the punishment due to such crimes. '' O Jeru- galem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gather- ed thy children together, even as a hen gathereth her chickens under her wings, and ye would not ! Behold your house is left unto you desolate." Matt, xxiii. 37, &ic. This benevolent, as well as pathetic exclamation of our bles- ped Lord, cannot fail to excite in the pious mind the warmest emotions of love to the gracious Saviour of mankind, as well as pity for that once chosen, but since degenerate race. How often had the Almighty called upon them to return from their evil way, before he sent his only begotten Son into the world ? How often, how emphatically did the compassionate Jesus en- treat them to embrace the merciful terms now offered them by the Almighty ; and with what unconquerable obstinacy did they refuse the benevolent oflers, and resist the most winning ex- pressions of the divine love ! By the word " house," our blessed Saviour meant the temple, which was from that time to be left unto them desolate ; the glory of the Lord, which Haggai had prophesied should fill the second house, was now departing from It. Adding, " I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." Matt, xxiii. 39. As if he had said. As ye have killed the prophets, and persecuted me whom the Father hath sent from the courts of heaven, and will shortly put me, who am the Lord of the temple, to death, your holy house shall be left desolate, and your nation totally deserted by me ; nor shall you g^e me any more till ye shall acknowledge the dignity of my LIFE OF CHRIST. 301 character, and the importance of my mission, and say with the whole earth, " Blessed is he that cometh in the name of the Lord." Thus did tlie blessed Jesus strip the scribes and pharisees of their hypocritical mask. He treated them with severity, be- cause their crimes were of the blackest dye : and hence we should learn to be really good, and not Hatter ourselves that we can cover our crimes, with the cloak of hypocrisy, from that piercing eye from which nothing is concealed. The people could not fail being astonished at these discourses, as they had always considered their teachers as the most right- eous among the sons of men. Nay, the persons themselves, against whom they were levelled, were confounded, because their own consciences convinced them of the truth of every par- ticular laid to their charge. They therefore knew not what course to pursue; and in the midst of their hesitation, they let Jesus depart without making any attempt to seize him, or in^ flict on him any kind of punishment. CHAPTER XXXI. Our Saviour commends even the smallest act, because it proceeded from a truly benevolent motive. — Predicts the demolition of the magnificent Temple of Jerusalem, and delivers several instruct^ ive Parables. Jesus, the infallible preacher of righteousness, having thus exposed the secret practices of the scribes and pharisees, repair- ed with his disciples into the court of the women, called the treasury, from several chests being fixed to the pillars of the portico surrounding the court, for receiving the oiflerings of those who came to worship in the temple. While he continued in this court, " he beheld how the people cast money into the treasury : and many that were rich cast in much. . And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily, I say unto you, that this poor widow hath cast more in, than all they which have cast into the treas- ury. For all they did cast in of their abundance : but she of her want did cast in all that she had, even all her living." Mark, xii. 41, &ic. Though the offering given by this poor widow was in itself very small, yet, in proportion to the goods of life she enjoyed, Soa LIFE OF CHRIST. it was remarkably large ; for it was all she had, even all her living. In order, therefore, to encourage charity, and show that it is the disposition of the mind, not the magnificence of the offering, that attaches the regard of the Almighty, the Son of God applauded this poor widow, as having given more, in pro- portion, than any of the rich. Their offerings, though great in respect of her's, were but a small part of their estates ; whereas her offering was her whole" stock. And from this passage of the Gospel we should learn, that the poor, who in appearance are denied the means of doing charitable offices, are encouraged to do all they can. For how small soever the gift may be, the Almighty, who beholds the heart, values- it, not according to what it is in itself, but according to the disposition with which it is given. On the other hand, we should learn from hence, that it is not enough for the rich that they exceed the poor in the gifts of charity ; they should bestow in proportion to their income ; and they would do well to remember, that a little given, where a little only is left, appears a much nobler offering in the sight of the Almighty, and discovers a more benevolent and humane temper of mind, Ihan sums much larger bestowed out of a plen- tiful abundance. The disciples now remembered that their Master, at the con- 4clu5ion of his pathetic lamentation over Jerusalem, had declared that the temple should not any more be favored with his pres- ence, till they should say, " Blessed is he that cometh in the jiame of the Lord." A resolution of this kind could not fail of greatly surprising his disciples ; and therefore, as he was departing from that sa- cred structure, they desired him to observe the beauty of the building ; insinuating, that they thought it strange- he should intimate an intention of leaving it desolate ; that so glorious a fabric, celebrated in every corner of the earth, was not to be deserted rashly ; and that they should think themselves suprenie- ly happy, when he, as the Messiah and descendant of David, should take possession of it, and erect his throne in the midst of Jerusalem. And as they went out of the temple, one of his disciples saith unto him, " Master, see what manner of stones, and what buildings are here." The eastern wall of the temple, whidi fronted the mount of Olives, whither the disciples, with their Master, were then retir- ing, was built from the bottom of the valley to a prodigious heTght, with stones of an incredible bulk, firmly compacted to- gether, and therefore made a very grand appearance, at a dis- tance. The eastern wall is supposed- to have been the only remains of Solomon's templje, and had escaped when the Chal- deans burnt h. But this building, however strong or costly it LIFE OF CHRIST* 303 appeared, our Saviour told them should be totally destroyed. ** Seest thou," said he, " these j^reat buildings ? there shall not be left one stone upon another that shall' not be thrown down." Mftrk, xiii. 2, That noble edifice, raised with much labor, and at a vast expense, shall be razed to the very foundation. The disciples, therefore, when they heard their Master allirm, that not so much as one of these enormous stones, which had withstood the fury of Nebuchadnezzar's army, and survived the destructive hand of time, was to be left one upon another, they perceived that the whole temple was to be demolished, but did not suspect that the sacrifices were to be taken away, and a new religion introduced, which rendered the temple unnecessary. They, therefore, flattered themselves, that the fabric then standing, however glorious it .might appear, was too small for the nu- merous worshippers who w^ould frequent it, when all the nations of the world were subject to tlie Messiah's kingdom, and was, therefore, to be pulled down, in order to be erected on a more magnificent plan, suitable to the idea they had conceived of his future empire. Filled with these pleasing imaginations, they received the news with pleasure, meditating, as they walk- ed to the mountain, on the glorious things which were shortly to come to pass. When they arrived on the Mount of Olives, and their Master had taken his seat on some eminence, from whence they had a prospect of the temple and part of the city, his disciples drew near, to know when the demolition of the old structure was to happen, and what were to be the signs of his coming, and of the end of the world. *' And as he sat upon the Mount of Ol ives, the disciples came unto him privately, saying. Tell us, when shall these things be ? and what shall be the sign of thy coming, and of the end of the world ?" Matt, xxiv. 3. The disciples, by this request, seem desirous of knowing what signs should precede the erection of that extensive empire, over which they supposed the Messiah was to reign ; for they still expected he would govern a secular kingdom. They, there- fore, connected the demolition of the temple with their Master's coming, though they had not the least notion that he was to destroy the nation and change the form of religious worship. They, therefore, meant, by " the end of the world," or, as the words should have been translated, " the end of the ages," the period of the political government then executed by heathen procurators ; and considered their Master's coming to destroy the constitution then subsisting, as a very desirable event. They also thought the demolition of the temple proper, as they expected a large and more superb building, proportioned to the 304 LIFE OF CHRIST. number of the Messiah's subjects, would be erected in its stead. That this is the real sense of the disciples' question, will suffi- ciently appear, if we consider that the disciples were delighted with the prospect ; whereas, if they had meant by the end of the world, the final period of all things, the destruction of the tem- ple would have exhibited to them, in their present temper of mind, a melancholy prospect, which they could not have beheld without a deep concern. Our blessed Saviour, therefore, was careful to convince them of their mistake, by telling them, that he was not come to rule a secular empire, as they supposed, but to punish the Jews for their perfidy and rebellion, by destroying both their temple and nation. " Take heed," said he, " that no man deceive you. For many shall come in my name, saying, I am Christ ; and shall deceive many." This caution was far from being unnecessary, because, though the disciples were to see their Master ascend into hea- ven, they might take occasion from the prophecy, to think that he would appear again on earth, and, therefore, be in danger of seduction b\^ the false Christs that should arise. *' And ye shall hear of wars and rumors of wars : see that ye be not troubled, for all these things, must come to pass ; but the end is not yet." Before this nation and temple are destroyed, terrible wars will happen in the land ; *' For nation shall rise against nation, and kingdom against kingdom ; and there shall be fam- ines, and pestilences, and earthquakes in divers places." Mait, xxiv. 7. These are the preludes of the important event, forerunners of the evils which shall befal this nation and people. At the same time you shall meet with hot persecutions ; walk, therefore, cir- cumspectly, and arm yourselves both with patience and fortitude, that ye m^ay be able to perform your duty, through the whole course of these persecutions ; for ye shall be brought before the great men of the earth, for my sake. " But when they shall lead you, and deliver you up, take no thought before-hand what ye shall speak, neither do ye premeditate ; but whatsoever shall be given unto you in that hour, that speak you : for it is not ye that speak, but. the Holy Ghost." Mark, xiii. 11. During this time of trouble and confusion, he told them the perfidy of mankind should be so great towards one another, that " brother shall betray the brother to death, and the father the son ; and children shall rise up against their parents, and shall cause them to be put to death." The unbelieving- Jews, and apostate Christians, shall commit the most enormous and inhu- man Climes. It is, therefore, no wonder that the perfidy and wickedness of such pretended Christians, should discourage DESTRUCTION OF THE TEMPLE FORETOLD. [Page 303.] <' ^^s for these things which ye behold, the days will come^ in the which there shall not be left one stone itpon another,, that shall not be thrown rfou?n."— -Lukf, xxi. 6. LIFE OF CHRIST. S05 many disciples, and greatly hinder the propagation of the Gos- pel. But he wlio supports his faith, during these persecutions, and is not led astray by tl)c seduction of false Christians, shall escape that terrible destruction, which, like'a deluge, will over- flow the land. And when Jerusalem shall be surrounded with armies, pagan armies, bearing in their standards the images of tlicir gods, the " abomination of desolation," mentioned by the prophet Daniel : then let him who readeth the predictions of that prophet under- stand, that the end of the city and sanctuary, together with the ceasing of sacrifices and oblations there predicted, is come, and consequently the final period of the Jewish polity. " Then let them which are in Judea flee to the mountains, and let them which are in the midst of it depart out." Luke, xxi. 21* *' L^t him which is on the housetop not come down to take any thing out of his house. Neither let him w hich is in the field re- turn back to take his clothes." JT/r/^/. xxiv. 17, 18. Then shall be fulfilled the awful predictions of the proj)het Daniel, and the dreadful judgments denounced against the impenitent and unbe- lieving. In those days of vengeance, the women who are with child, and those who have infants hanging at their breasts, shall be particularly unhappy, because they cannot flee from the im-* pending destruction. " But pray ye that your flight be not in the winter," when the badness of the roads, and the rigor of the season, will render speedy travelling very troublesome, if not impossible ; " neither on the sabbath-day," when you shall think it unlawful. " For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." This is confirmed by what Josephus tells us, that no less than eleven hundred thousand perished in the siege. The heavenly prophet added, that except the days of tribu- lation should be shortened, none of the inhabitants of Jerusa- lem and Judea, of whom he was speaking, should escape de- struction : in confirmation of which, Josephus tells us, that the quarrels which raged during the siege, w^ere so fierce and obsti- nate, that both within the walls of Jerusalem, and without in the neighboring country, the whole land was one continued scene of horror and desolation : and, had the siege continued much longer, the whole nation of the Jews had been totally destroyed, according to our Lord's prediction. '* But," added our blessed Saviour, *' for the elect's sake, w hom he hath chosen, he hath shortened the days." B}' the elect are meant, such of the Jews as had embraced the doctrines of the Gospel, and particularly those who were brought in with the fulness of the Gentiles, 39 306 LIFE OF CHRIST. As it is natural, in time of trouble, to look with eager expect- ation for a deliverer, our blessed Saviour cautioned his disciples not to listen to any pretences of that kind, as many false Christs would arise, and deceive great numbers of the people. A pre- diction that was fully accomplished, during the terrible siege of Jerusalem by the Romans ; for Josephus tells us, that many arose, pretending to be the Messiah, boasting that they would deliver the nation from all its enemies. And the multitude, always too prone to listen to deceivers, who promise temporal advantages, giving credit to those deceivers, became more obstinate in their opposition to the Romans, and thereby rendered their destruction more severe and inevitable. And what still increased the infatuation of the people, was their performing wonderful things during the war ; and accord- ingly Josephus calls them magicians and sorcerers. Hence we see the propriety of the caution given by the Son of God, who foretold that "they should shew great signs and wonders, inso- much that, if it were possible, they would deceive the very elect. But take heed : behold I have foretold you all things." And as the partisans of the false Christs might pretend that the Messiah was concealed awhile, for fear of the Romans, and the weaker sort of Christians, without this warning, have imagined that Christ was actually returned to deliver the nation in its ex- tremity, and to punish their enemies, who now so cruelly oppres- sed them, and that he would show himself as soon as it was prop- er,, the blessed Jesus thought proper to caution them against this particular: " Wiierefore, if they shall say unto you. Behold, he is in the desert, go not forth : behold he is in the secret cham- bers, believe it not. For as the hghtning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be." Matt. xxiv. 26, he. The coming of the Son of man shall be like lightning, swift and destructive. But he will not come personally, his servants only shall come, the Roman armies who, by his command, shall destroy this nation, as eagles devour their prey. Having thus given them a particular account of the various circumstances which should precede the destruction of Jerusalem, he next described that catastrophe itself, in all the pomp of lan- guage and imagery made use of by the ancient prophets, when they foretold the destruction of cities and kingdoms. " But in tho^e days, after that tribulation, the sun shall be darkened, and the moon shall not give her light : and the stars of heaven shall fall, and the powers that are in heaven shall be shaken." Mark, xiii. 24, he. " And upon the earth distress of nations, with perplexity, the sea and the waves roaring : men's hearts faihng them for fear, and for looking after those things which are com- ing on the earth." Luke, xxi» 25, he. LIFE OF CHRIST. 307 By these lofty and figurative expressions, the decaying of all the glory, excellency and prosperity of the nation, and the in- troduction of universal sadness, misery and confusion, are beau- tifully described. Tiie roaring of the sea and the waves, may justly be considered as metaphorical, as the signs in the sun, in the moon, and in the stars are plainly so, and by the powers of heaven are meant the whole Jewish polity, government, laws and religion, which were the work of heaven ; these, our Lord tells us, should be shaken, or rather dissolved. As the disciples had, in conformity to the repeated questions of the pharisees, during his ministry, asked what should be the sign of his coming ; our blessed Saviour told them, that after the tribulation of those days, when the sun should be darkened, and all the enemies of the Messiah should mourn, they should see the accomplishment of what Daniel foretold, by the figurative expres- sion of the Son of man coming in the clouds of heaven : for they should behold the signal punishment executed on the Jewish nation by the Roman armies sent for that purpose, and by the decree and permission of heaven. " Then shall appear the sign of the Son of man in heaven : and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory." Matt, xxiv. 30. Then were the followers of Christ to be delivered from the op- pression under which they had long groaned, and openly honored before the whole earth ; and on this may true believers rest, be- cause it is founded on eternal truth. " Verily, I say unto you, This generation shall not pass, till all these things be fulfilled. — Heaven and earth shall pass away, but my words shall not pass awa}'. Matt. xxiv. 34, 35. Whosoever shall compare the prediction of our Saviour with the history Josephus wrote of the war, cannot fail of being struck with the wisdom of Christ, and acknowledging that his prediction was truly divine ; for as the Jewish nation was at this time in the most flourishing state, the event here foretold appeared altogether improbable. Besides, the circumstances of the destruction are ver3' numerous and surprisingly great : and the whole delivered without any ambiguit3\ It is therefore a prophcc}', of such a kind as could never have been uttered by any impostor, and consequently the person who delivered it was acquainted with the secret counsels of heaven, and was truly divine. INIany cavillers against the Christian religion have asked, why Christ should order his disciples not to flee from Jerusa- lem, till they saw it encompassed with the Roman army, when it would then be impossible for them to make their escape f But persons, before they propose such questions, would do well 308 LIFE OF CHRIST. to read attentively the history Josephus has given us of these terrible calamities ; because they would there find a solution to the difficulty. That historian tells us, that Cestius Gallus sur- rounded the city with his army, and, at a time when he could easily have taken the cit}^, suddenly withdrew his forces, with- out any apparent reason. He adds, that as soon as the siege was raised, many eminent persons fled from it, as from a sinking ship. In all probability many of these were Christians, who being warned by this prophecy of their great Master, saved themselves by flight, as he had directed. Thus we see what frivolous objections are made by the free-thinkers of our age against the truth of the sacred writings, and how easily they are answered. Having thus beautifully, but awfidl}-, described this important and striking event, the blessed Jesus assured his disciples, that it would be very unexpected, and thence urged the necessity of a watchful vigilance, lest they should be surprised, and have a share in those calamities. " But as the da^s of Noe w^ere, so shall also the coming of the Son of man be." ItJait. xxiv. 37. *' Watch ye therefore ; for ye know not when the master of the house cometh ; at even, or at midnight, or at the cock crowing, or in the morning ; lest coming suddenly, he find you sleeping." Mark, xiii. 35, 36. It was natural, as men were to undergo, at the destruction of Jerusalem, nearly the same miseries, and as the passions which its approach w^ould raise in their minds were similar to those which will happen at the destruction of the world and the gene- ral judgment ; it was natural, I say, for our blessed Saviour, on this occasion, to put his disciples in mind of that judgment, and to exhort them to the faithful discharge of their duty, from the consideration of the suddenness of his coming to call every individual to account after death : — " Therefore, be ye also ready ; for in such an hour as ye think not the Son of man cometh. Who then is a fathful and wise servant, whom his Lord hath made ruler over his household, to give them meat in due season ? Blessed is that servant, whom his Lord, when he cometh, shall find so doing. Verily, I say unto you, that he shall make him ruler over all his goods." Matt. xxiv. 44, Uc, As if he had said. You, who are ministers of religion, ought to be particularly attentive in discharging the important trust committed to your care ; you are the stewards to whom are in- trusted the whole household of the church ; and you would do well to remember, that ;your example will have a great effect upon the minds of those employed under you. It is jour duty to be well acquainted with the stores of evangelical truths, and to understand how they may be applied to the best advantage ; you should be also careful to know the characters of the different THE WISE AND FOOLISH VIRGINS. [Page 309.] " Aftertvard came also the oilier virgins^ saying, Lord, Lord, open to us. ^^ But he answered and said, Kerilij I say unto you, I know you not.''^ — Matt. XXV. 11, 12. LIFE OF CHRIST. 309 persons under your directions, that you may be able to give ev- ry one of them his portion of meat in due season ; and if I find you thus employed at my coming-, I will reward you with the joys of my kingdom, even as an eartlily master bestows particu- lar marks of respect on such servants as have been remarkably faithful in any important trust. But on the other hand, if you are not true to the trust reposed in you ; if you pervert your oflice and watch not over the souls committed to your care, I will come unto you unexpectedly, and make you dreadful examples of mine anger, by the severe pun- ishments which I will inliict upon 3'ou. *' But and if that evil servant shall say in his heart. My lord delayeth his coming, and shall begin to smite his fellow servants, and to eat and drink with the drunken : the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of; and shall cut him asunder, and appoint him his portion with the hypocrites : there shall be weeping, and gnashing of teeth." jilait, xxiv. 48, he. Having thus generally prescribed the future state of retribu- tion, our Lord passed to the consideration of the general judg- ment, when those rewards and punishments should be distributed in their utmost extent. This could not fail of animating his disciples to a vigorous discharge of their duty ; and the striking representation of the last judgment he has here given, must greatly tend to rouse the consciences of men from their lethar- gy, and consider before it be too late, " the things which belong to their peace," Then shall the kingdom of heaven, the gospel-kingdom, in the last dispensation of it, when the kingdom of grace is going to be swallowed up in the kingdom of glory, '* be likened unto ten virgins which took their lamps, and went forth to meet the bridegroom, and five of them were wise, and five of them were foolish." They that were foolish took their lamps, but put no oil in their vessels ; while the wise, as an instance of their pru- dence and foresight, took both their lamps, and oil in their vessels, knowing that it was uncertain when the bridegroom would arrive, and that they might in all probability, wait long for his coming. Nor were they mistaken : for the bridegroom did not come so soon as they expected. And while he tarried, they all slumbered and slept ; and at midnight there was a great cry made, " Behold, the bridegroom cometh, go ye out to meet him : then all those virgins arose and trimmed their lamps ; and the foolish said unto the wise, Give us of your oil, for our lamps are gone out. But the wise answered, saying, Not so, lest there be not enough for us and you ; but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came ; and they that were ready went in 310 LIFE OF CHRIST. with him to the marriage, and the door was shut. Afterwards came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily, I say unto you, 1 know you not. Watch, therefore, for ye know neither the day, nor the hour, wherein the Son of man cometh." Matt. xxv. 6, 7, &ic. In order to understand this parable, we must remember, that it alludes to eastern people. It was usual with them for the bridegroom to bring his bride home in the evening, sooner or later, as circumstances might happen ; and that they might be received properly at his house, liis female acquaintance, espe- cially those of the younger sort, were invited to come and wait with lamps, till some of his retinue, dispatched before the rest, informed them that he was near at hand ; upon which they trim- med their lamps ; went forth to welcome him, and conduct him with his bride into the house ; for which they were honor- ed as guests, at the marriage feasts, and shared in the usual fes- tivities. To ten such virgins our blessed Saviour compares all those to whom the Gospel is preached, because this was the general num- ber appointed to wait on the bridegroom ; and to these all Chris- tian professors ma}^ be likened, who, taking their lamp of Chris- tian profession, go forth to meet the bridegroom ; that is, pre- pare themselves as candidates for the kingdom of heaven, and desire to be admitted with Christ, the celestial bridegroom, into the happy mansions of immortality. We must remember, that there alwa^^s was, and always will be, a mixture of good and bad in the church, till the great day of separation arrives. The weakness of the foolish is represent- ed by their taking no oil in their vessels, with their lamps ; that is, the foolish Christians content themselves with the bare lamp of a profession, and never think of furnishing it with the oil of divine grace, the fruit of which is a life of holiness. W^hereas the wise, well knowing that a lamp, without the supply of oil, would be speedily extinguished ; that faith, without love and ho- liness, will be of no consequence, take care to supply themselves with a sufficient quantity of the divine grace, and to display in their lives the works of love and charity. While all those vir- gins, though differently supplied, waited the coming of the bride- groom, all slumbered and slept ; that is, all Christians, both good and bad, the sincere and the hypocrite, all lie down to- gether in the sleep of death ; and while the bridegroom delays his coming, slumber in the chambers of the dust. The Jews have a tradition, that Christ's coming to judgment will be at midnight, which agrees with that particular in the parable, '< at midnight tliere was a cr^^ made. Go ye out to meet him." But however this be, whether he will come at midnight, or in the morning, it will be awfully sudden and alarming. LIFE OF CHRIST. 311 The great cry will be heard to the end of the earth ! the trumpet shall sound, and the mighty archangel's voice pierce even the bowels of the earth, and the depths of the ocean : " Behold the bridegroom cometh, go ye out to meet him." The graves, both earthly and watery, must surrender their clayey tenants, and all will then begin to think how they may prepare themselves to find admittance to the marriage supper of the lamb. " Then all those virgins arose and trimmed their lamps." But the foolish soon perceived their folly : their lamps were gone oat, totally extinguished, and they had no oil to sup- port the flame ; in like manner the hypocrite's hope shall perish^ But the wise were in a much happier condition ; they had oil in their vessels sufficient for themselves, but none to spare ; for when the foolish virgins would have procured some from them, they denied their request, fearing there would not be enough for both. There are here beautifully represented nominal and sincere Christians. The former having only the bare lamp of a profes- sion, and who have not been solicitous to gain the oil of divine grace, by a constant use of the means assigned, will fare like the foolish virgins. While the latter whose hearts are stocked with divine oil, will, like the wise virgins, enter into the joy of their Lord. But the foolish, going to purchase oil, missed the bridegroom, and behold " the door was shut." They at last, however,, reached the gate, and with great importunity cried, '^ Lord, Lord, open unto us." But he answered and said, " Verily, I say unto you, I know you not." As you denied me on earth, I deny you now ; depart from me, 1 know you not ! How just- ly, therefore, did our blessed Saviour bid us all " watch," that we may be found ready whenever he cometh ; or commands, by the king of terrors, our attendance before his judgment seat. Let us not refuse this kind invitation, of being constantly prepared to meet the heavenly bridegroom : let us fill our lamps with oil, that we may be ready to follow our great master into the happv mansions of the heavenly Canaan. But, as this duty was of the utmost importance, our blessed Saviour, to shew us more clearly the nature and use of Christian- watchfulness, to which he exhorts us at the conclusion of the par- able of the ten virgins, added another, wherein he represented the different characters of a faithful and slothful servant, and the difierence of their future acceptation. This parable, like the former, is intended to stir us up to a zealous preparation for the coming of our Lord, by diligence in the discharge of our duty, and by a careful improvement of our souls in holiness ; and at the same time to expose the vain pre- tences of hypocrites, and to demonstrate, that fair speeches and 312 LIFE OF CHRIST. outward form, without the power of godliness, will be of no ser- vice in the last day of account. The Son of Man, said he, may, with respect to his final com- ing to judge the world, be likened unto " a man travelling into a far coualry, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one : to every man according to his sev- eral ability : and straightway took his journey." Matt, xxv. 14, 15. Immediately on his master's departure, he that had received the five talents lost no time, but went and traded with the same, and his increase was equal to his industry and application ; he made them other five talents. He that had received two talents did the same, and had equal success. But he that received one, very unlike the conduct of his fellow-servants, went his way, digged in the earth, and hid his lord's money, idle, useless, un- employed, and unimproved. After a long time, and at an hour when they did not expect it, the lord of those servants returned, called them before him, and ordered them to give an account of their several trusts. Upon which he that had received five talents, as a proof of his fidelity produced other five talents, saying, " Lord, thou deliv- eredst unto me five talents, behold I have gained besides them five talents more." Matt, xxv. 20. His lord, highly applauding his industry and fidelity, said to him, *• Well done, thou good and faithful servant ; thou hast been faithful over a iew things, I will make thee a ruler over many things ; enter thou into the joy of thy Lord." Matt. xxv. 21. In like manner also, he that had received two talents declared he had gained two others ; upon which he was honored with the same applause, and admitted into the same joy with his fel- low-servant ; their master having regard to the industry and fidelity of his servants, not to the number of the talents only, but the greatness of their increase. After this, he that had received the one talent came, and, with a shameful falsehood, to excuse his vile indolence, said, " Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed : and I was afraid, and went and hid thy talent in the earth ; lo, there thou hast that is thine." Matt. xxv. 24, 25. This perversion of even the smallest portion of grace greatly excited the resentment of his lord; who answered, " Thou wick- ed and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed : thou oughtest, there- fore, to have put my money to the exchangers, and then, at my coming, I should have received mine own with usury. Take, therefore, the talent from him, and give it unto him which hath LIFE OF CHRIST. 313 ten talents. For unto every one that lialh shall be given, and he shall have abundance ; but from him that hath not shall be taken away, even that which he hath. And cast ye the unprof- itable servant into outer darkness ; there shall be weeping and gnashing of teeth." 3Iatt. xxv. 2G, &lc. Such is the parable of the talents, as delivered by our blessed Saviour ; a parable containing the measures of our duty to God, and the motives that enforce it, all delivered in the plain- est and simplest allusion. But its views are so extensive and affecting, that while it instructs the meanest capacity, it enga- ges reverence and attention from the greatest, and strikes an impression on the most improved understanding. We are to consider God as our Lord and Master, the author and giver of every good gift, and ourselves as his servants or stewards, who, in various instances and measures, have received from his good- ness such blessings and abilities, as may fit us for the several stations and offices of life to which his providence appoints us. But then we are to observe, that these are committed to us as a trust or loan, for whose due management we are accoun- table to the donor. If we faithfully acquit ourselv^es of this probationary charge, we shall receive far greater instances of God's confidence and favor ; but if we are remiss and negligent, we must expect to feel his resentment and displeasure. A time will come, and how near it may be none of us can tell, when our great Master will demand a particular account of every talent he hath committed to our care. This time may, indeed, be at a distance : for it is uncertain when the king of terrors will receive the awful warrant to terminate our existence here below : yet it will certainly come, and our eternal happi- ness or misery depends upon it : so that we should have it con- tinually in our thoughts, and engrave it, as with the point of a diamond, on the tables of our hearts. We learn from this instructive parable, that infinite wisdom hath intrusted men with different talents, and adjusted them to the various purposes of human life. But though the gifts of men are unequal, none can, with justice, complain ; since what- ever is bestowed, be it more or less, is a favor entirely unmer- ited. Each then should be thankful, and satisfied with his portion ; and, instead of envying the more liberal endowments of others, apply himself to the improvement of his own. And it should be attentively observed, that the dilliculty of the task is in pro- portion to the number of talents committed to each. He who had received five was to gain other five ; and he who had re- ceived two, was to account for other two. 40 314 LIFE OF CHRIST. Surely then, we have no reason to complain if our master has laid on us a lighter burden, a more easy and less service, than what he has on others. Especially as our interest in the favor of the Almighty, does not depend on the number of our talents, but on our diligence and application in the management of them : so that the moral design of this parable is, to engage our utmost attention, to improve such talents as our heavenly Father has thought proper to bestow upon us. By these talents are principally meant, the communication and graces of the Holy Spirit, which God bestows in difierent measures, " dividing to every man severally as he will." And subordinate to these are all the means, opportunities, and abil- ities to exercise or improve their grace ; all the advantages of station, fortune, education, and whatever may enable us to do good ; for we, having received all we enjoy from God, are strictly obliged to promote the wise ends for which he bestows his favor. And here let us take a short and imperfect view of what God has done for us. He has given us reason and under- standing to discern good from evil, and inquire into the causes, relations, and consequences of things, to collect from them proper rules of judgment and action. Indeed, since the fall, this faculty has b^.en much obscured ; but still it remains an universal gift of God to men ; and though not equal in all, yet, it is given to every man in such measure, as is sufficient for their direction. In the knowledge of our duty, and the pursuit of our happiness, God has, by the Gospel, so graciously suppli- ed the defect of reason, that the weakest understanding may know how to be happy ; such assistances of divine grace attend every Christian, if he will apply to God for it, as may enable him to direct his inclinations, govern his passions, and subdue his corrupt affections. These talents of nature are in some de- gree common to all men ; and by the improvement of that grace which is conferred on every one, all have sufficient to conduct them through the several stages of life, if they will use but proper diligence and application. But regard must be had to all the means for cultivating those gifts of nature and grace, such as all opportunities of instruction, the ministry, and ordi- nances of religion, the reproofs and examples of good men, the occasions offered and the abilities given for the exercise of vir- tue. All these are talents, or gifts of God, deposited with us, to be diligently made use of, and for which we are accountable to him. We shall therefore proceed to show what duty is required from us, in the improvement of these talents. It is here sup- posed, that these talents are improvable, or otherwise they would be of no use or value ; and indeed we are bound, by the command of God, who has threatened to inffict severe penal- ?JFE OF CHRIST. 319 ties if we neglect to improve them. And if they are not improved, they will not continue long with ns, but be lost ; the finest parts and capacities, without proper culture, will make but a mean and contemptible figure. No knowledge can be preserved without use and exercise, and the same holds with regard to moral accomplishments. It requires great care and attention to form a virtuous habit, but much more to preserve it in its vigor. Unless we co-operate with the motions of God's grace, and cultivate it by nse and application, its impressions will gradually wear out, and be lost. " The Spirit of God will not always strive with man." lie gives us a stock to man- age, equal to the service he expects from us ; but if we are slothful and negligent, and will not apply it to the purposes for which it was given he will recall the useless gift. " Take from him," says he, "the talent, and give it to him that hath ten talents." Let us, therefore, diligently improve every talent committed to us, because this will be required of us, in the day of accounts. Happy the man who has improved his talents on earth ! What this improvement implies, and how we may dis- charge this duty, is an inquiry of the nearest concern to us. The proper improvement of all God's gifts is the employing them so, as may best promote his glory. This is the end the Almighty has proposed in our creation ; in all the powers he hath endued us with, and in all the aids of grace he has vouchsafed us. Whatever other improvements we make of them will not profit us, nor be admitted as any proof of our fidelity, in the day of reckoning. We may cultivate our understanding by learning and study, and extend our knowledge through all the subjects of human inquiry; but if our end be only to gratify our curiosity or our vanity, we are not serving God, but ourselves; we may increase our portion of God's outward gifts, but if we only apply them to enlarge our own conveniences, we are not making the improvements our Master expects ; we may take pleasure in our knowledge and fortune, rejoice in them as our portion and instrument in our present situation ; but we must still remember, that in our reckoning with God, all these improvements of our capacities and abilities will be added to our account> And the only use God will admit us to set in balance of our debt to him, is to employ them as means of increasing and multiplying our virtues, or as instruments of exercising them in the work of piety and reli- gion. From hence we may infer that there will be degrees of future glory and happiness, proportioned to our eminence in the divine life, and the service we have done to the cause of Christ. Dreadful will be his curse, who has squandered away the stock itself; suffered his gifts to perish for want of use; or, by 316 LIFE OF CHRIST. abusino- them to the service of sin, has provoked the Almighty to take them from him. How shall the prodigal recall the fortune he has spent, and appease the anger of his judge ? The terrors of the Lord may justly affright him ; but it should not extinguish his endeavors in despair. He has lost many excellent talents ; but he who gave can restore. Indeed, the most circumspect piety will, in the great day of accounts, want much to be forgiven : and must expect his reward from the mercy of his judge, not from the merit of his service. Let us then do all in our power to bring forth fruits meet for repentance. For though the awful day of the Lord may be at a great distance, yet the time allotted us to prepare for it is limited by the short space of human life. The night of death cometh, when no man can work. To day, there- fore, while it is called to day, let us be diligent in the work of the Lord, correct our errors^ and finish what is imperfect, that we may obtain his approbation, and make our calling and elec- tion sure. We shall now proceed to the third parable delivered at the same time by the blessed Jesus, namely, that of the last judg- ment. "When the Son of Man," said he, ** shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them, one from another, as a shepherd divideth his sheep from the goats ; and he shall set the sheep on his right hand, but the goats on the left." Matt. xxv. 31. It is common, in the Old Testament, to compare good men to sheep, on account of their innocence and usefulness ; and wicked men to goats, for their exorbitant lusts. Our blessed Saviour, however, does not pursue the allegory farther, but de- scribes the remaining, and indeed the greatest part of this awful scene, in terms perfectly simple : so that though the sense be profound, it is obvious. Here the judgment of all nations, Gentiles, as well as Chris- tians, is exhibited : and the particulars on which these awful trials are to proceed, displayed by the great judge himself. Here we learn, that we shall be condemned or acquitted, ac- cording as we have neglected or performed works of charity ; works which flow from the great principles of faith and piety, and which the very heathens are, by the light of nr^ture, invited to perform. But we must not understand that such works mer- ited this favor from the Judge; no. all who arc acquitted at that day, whether heathens or Christians, shall be acquitted solely on account of the righteousness of Christ, the true, the only meritorious cause. Good men can at best but consider their present state as a banishment from their native country. A state in which they LIFE OF CHRIST. 317 arc oficn exposed to innumerable temptations, to persecutions, to poverty, to reproach, to contempt. But the consideration that they are travelling towards the heavenly Jerusalem, a city prepared for them when the foundations of the world were laid, will be abundantly sufficient to support their spirits, and render them *' more than conquerers." The cflory laid up for them in the mansions of eternity, and which the great Judge will, at the awful day of accounts, confer upon them, will animate them to bear the violence of their oppressors, and even defy the mal- ice of men and devils. Nay, they will behold with contempt the flourishing prosperity of the wicked, and look forward to that glorious and immortal crown, which will be given them by their great Redeemer. " Then shall the king say unto them on his i^ght hand, Come, ye blessed of my P\ather, inherit the kingdom prepared for you from the foundation of the world. For I was an hungred, and ye gave me meat : I was thirsty, and ye gave me drink : I was a stranger, and ye took me in ; naked and ye clothed me : I was sick, and ye visited me : I was in prison, and ye came unto me." Matt. xxv. 34, &:c. The enraptured and amazed soul shall then ask, with great reverence and humilit}^ when they performed these services ^ as they never saw him in want, and therefore could not assist him. " Lord, when saw we thee an hungered, and fed thee ^ or thirsty, and gave thee drink f When saw we thee a stranger, and took thee in ? or naked, and clothed thee f Or when saw we thee sick or in prison, and came unto thee ? And the king shall answer and say unto them, Verily, I say unto you, inas- much as ye have done it unto one of the least of these my breth- ren, ye have done it unto me." rJatt, xxv. 37, &;c. This is tru- ly astonishing ! The miited wisdom of men atid angels could never have discovered a more proper method to convey an idea of the warmth and force of the divine benevolence to the sons of men, or ofler a more forcible motive to charity, than that the Son of God should, from his seat of judgment, in presence of the whole race of mankind, and all the hosts of blessed spirits from the courts of heaven, declare that all good offices done to the afilicted are done to himself. During the time of his dwelling with human nature in this vale of tears, he suffered unspeakable injuries and afllictions : and, therefore, considers all the distressed virtuous as members of his body, loves them with the utmost tenderness, and is so greatly interested in their welfare, that he rejoices when they are happy, and grieves when they are distressed. Perhaps the true reason why the grand inquiry shall rest sole- ly on the performance of duties is, that men, generally speaking, consider the neglect of duties as a matter of no great conse- quence, but dread the commission of crimes. And hence it 318 LIFE OF CHRIST. happens, that while they keep themselves free from the latter, they easily find excuses for the former. And as there is not a more pernicious error, with regard to religioia and morality, than this, the blessed Jesus thought proper to give such an ac- count of the judgment as should prove the most solemn caution against it. But as the inquiry turns wholly on the performance of the duties of charity, it has been asked, why these duties only are mentioned, and no notice taken of the duties of piety ; though the judge himself, upon another occasion, declared these to be of more importance than the duties of charity, so highly ap- plauded in this parable ? But those who ask this question, would do well to remember, that piety and charity cannot sub- sist separately ; piety, and its origin faith, always producing charity ; and charity, wherever it subsists, necessarily pre-sup- posing piety. The connexion between piety and charity will evidently ap- pear, if it be considered, that no man can be truly benevolent and merciful, without loving those dispositions. Consequently, he must love benevolence in God, that is, he must love God; for piety or the love of God, is nothing else but the regard we cher- ish towards God on account of his perfections. Piety and charity being thus essentially connected together, it is abundantly sufficient to examine the conduct of men, with regard to either o{ those graces. In the parable, the inquiry is represented as turning upon the duties of charity, perhaps, because in this branch of goodness, there is less room for self- deceit than in the other. It is common for hypocrites by a pre- tended zeal in the externals of religion, to make specious pre- tences to extraordinary piety, and at the same time are to- tally deficient in charity ; are covetous, unjust, rapacious, and proud, and consequently destitute of all love for their Creator. But none can assume the appearance of charity but by feeding the hungry, clothing the naked, relieving the distressed, and performing other benevolent offices to their brethren. The work of charity may, indeed, in some particular cases, flow from other principles than those of a pious and benevolent disposition, as from vanity, or even views of interest ; but then it should be remembered, that a common degree of hypocrisy will hardly engage men to undertake them ; they are by far too weighty duties to be sustained by those false principles, and, therefore, are seldom counterfeited. Consequently, wherever a genuine, extensive, and permanent charity is found, we may conclude, that there the love of God reigns in perfection. Hence we learn that all pretences to goodness, without a prin- ciple of grace wrought in the heart, avail nothing in point of eternal salvation. At the same time, if we consider it in its full LIFE OF CHRIST. 319 light, it will give us no reason to think well of ourselves, if we are wanting in our duty to God ; and that we should not only be charitable, but grateful also, just, temperate, and blameless, in all our deahngs with mankind. For we should remember that the duty we owe to the Almighty is no other than what is due to men in the like circumstances, and which it would be unjust in us to neglect. It consists in dispositions and actions, the same in kind, but diflcrent in degree, proportionate to the perfection of the object. He who loves and admires holiness, justice, and truth in men^ cannot but love those perfections in God, that is, he must love God ; so, hkewise, he that is truly grateful to any earthly bene- factor, cannot be ungrateful to one from whose bounty he re- ceives all the good things he enjoys ; and since ingratitude in men is nothing more than forgetting the benefits received, and the benefactor who conferred the favor; how can we acquit our- selves from the charge of ingratitude to God, if we forget the obligations we lie under to him, and are at no pains to return Jiim thanks ; that is, if we wholly neglect the external and in- ternal exercises of devotion ? Since, therefore, the duty we owe to God is the same in kind with that we owe to man in like circumstances, it will undema- bly follow, that true morality can never exist where piety is wanting ; and that those w ho pretend to morality, and are desti- tute of piety, render themselves ridiculous. The awful judge himself has told us, that after he has passed the happy sentence on the righteous, he will pronounce the fol- lowing sentence of condemnation upon the wicked : *' Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was an hungred, and ye gave me no meat : I was thirsty, and ye gave me no drink : I was a stran- ger, and ye took me not in : naked, and ye clothed me not : sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee ? Then shall he answer them, saying, Verily, I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me." Matt, XXV. 41, &LC. It is remarkable, that our blessed Saviour has told us, that the original design of Omnipotence was to render man happy, not miserable ; a state of consummate felicity was formed for the human race, at the time they were created ; but the fire of hell was prepared for the devil and his angels immediately after their fall. And as wicked men joined with devils in their sin of rebellion against the Almighty, they are doomed to share 320 LIFE OF CHRIST. with them in their punishment : a punishment of the heaviest kind ; a punishment of devils. After having represented tlie sentences that are to be passed on the righteous and the wicked, our Saviour closed the parable in the following manner : '^ And these shall go away into ever- lasting punishment: but the righteous into life eternal." Matt. XXV. 46. Happy decision to the followers of the Lamb ! awful sentence to the workers of iniquity ! may it excite us to pray for that grace by which alone we shall obtain the latter ! CHAPTER XXXII. Our blessed Lordis anointed by a poor but pious woman. — The perfidious Judas consents to betray his Master, — TAe humble Jesus ivnshes the feet of his Discijyles, and foretels that Dis- ciple who luas to betray him into the hands of his inveterate enemies. The blessed Jesus used frequently to retire, in the evening, from the city to the Mount of Olives, and there spend the night, either in some village or the gardens, in order to avoid falling into the hands of his enemies. They did not, indeed, presume to attack him, while he was surrounded by his followers in the day time : but, in all probability, had he lodged within the city, they would have apprehended him during the darkness and silence of the night. When our blessed Saviour had finished these parables, he added a short account of his own death, in order to fortify his disciples against the greatest trial they had met with ; name- ly, the sufferings of their Master. " And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of Man is betrayed to be crucified. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caia- phas, and consulted that they might take Jesus by subtlety, and kill him. But they said. Not on the feast day, lest there be an uproar among the people." Matt. xxvi. 1 , he. When the evening approached, our blessed Saviour, with his disciples, repaired to Bethany, and " entered the house of Simon the leper, probably one who had experienced the healing effica- cy of his power. But while he sat at meat, a woman, who LIFE OF CHRIST. 321 had also, doubtless, been an object of his mercy, poured a box of precious ointment upon his head. This action displeased the disciples, wiio knew that their Master was not delijz:hted with luxuries of any kind ; and there- fore they rebuked the woman, imagining that it would have been more acceptable to the Son of God, if the ointment had been sold, and the money distributed among the sons and daughters of poverty and aiiliction. To reprove the disciples, Jesus told them, that it had pleased the divine Providence to order that there should always be per- sons in necessitous circumstances, that the virtuous might never want occasions for exercising their charity; but that those who did not now testify their love to him would never more have the opportunity of doing it, as the time of his ministry was near its period, when the king of terrors should enjoy a short triumph over his body ; and therefore this woman had seasonably anoint- ed him for his burial. And to make them sensible of their folly, in blaming the woman for this her expression of love to him, he assured them that she should be highly esteemed for this action, in every part of the world, and her memory live to the latest period of time. Judas Iscariot (one of the twelve, having been more forward than the rest in condemning the woman, thought the rebuke was particularly directed to him) stung with the guilt of his own conscience, arose from the table, and went immediately into the city, to the high priest's palace, where he found the" whole council assembled. His passion would not suffer him to reflect on the horrid deed he was goin*g to commit ; he immediately promised for the reward of thirty pieces of silver, to betray in- to their hands his Lord and Master. Having thus engaged with the rulers of Israel, to put into their hands a person who had been long laboring for their sal- vation, who had often invited them in the most pathetic manner, to embrace the benevolent terms of tl>c Gospel, offered by the Almighty, he sought an opportunity to betray him in the ab- sence of the multitude. Our Lord, who well knew that the time of his suffering drew nigh, desired, therefore to celebrate the passover with his disci- ples. He was now going to finish the mighty work for which he came into the world ; and therefore would not neglect to ful- fil the smallest particular of the laAv of Moses. He therefore sent two of his disciples into the city, to prepare a lamb, and make it ready, for eating the passover ; telling them that they should meet a man, bearing a pitcher of water, who would con- duct them to his house, and shew them a large upper room fur- nished, where they were to make ready for him. He was wil- ling in this last transaction to convince his disciples, that he 41 332 LIFE OF CHRIST. knew every thing that should befal him ; that his sufferings were all pre-determined by the Almighty ; and that they were all, on his own account submitted unto voluntarily. When night approached, Jesus left Bethany ; and every thing being ready for him, at the time he entered into the city, he sat down at the appointed hour. But knowing that his sufferings were now near, he told his disciples in the most affectionate manner, that he had greatly longed to eat the passover with them before he suffered, in order to shew them the strongest proofs of Jiis love. These proofs were to give them a pattern of humility and charity by washing their feet ; instructing them in the nature of his death, and a propitiatory sacrifice ; institu- ting the sacrament, in commemoration of his sufferings ; com- forting them by the tender discourses recorded John, xiv. xv. xvi. in which he gave them a variety of excellent directions, to- gether with many gracious promises ; and recommending them to the kind protection of his heavenly Father. *' With desire I have desired to eat this passover with you, before I suffer. For T say unto you, I will not any more eat thereof until it be fulfil- led in the kingdom of God." Having thus spoken, he arose from the table, laid aside his garments, like a servant, and, with all the officiousness of a humble minister, washed the feet of his disciples, without dis- tinction, though one of them, Judas Iscariot, was a monster of impiety ; that they might at once behold a conjunction of char- ity, and humility, and self-denial, and indifference, represented by a person glorious beyond expression, their great Lord and Master. He washed their feet (according to a custom which prevail- ed in those hot countries both before and after meat) in order to shew them an example of the utmost humility and condes- cension. The omnipotent Son of the Father lays every thing aside that he may serve his followers : heaven stoops to earth, one abyss calls upon another, and the miseries of man, which were almost infinite, are exceeded by a mercy equal to the immensity of the Almighty. He deferred this ceremony which was a cus- tomary civility paid to honorable strangers at the beginning of their feast, that it might be preparatory to the second, which he intended should be a feast to the whole world, when all the followers of the blessed Jesus should have an opportunity, in a spiritual manner, of feeding on his flesh, and drinking his blood. When our blessed Saviour came to Peter, he modestly de- clined it ; but his Master told him, if he refused to submit im- phcitly to all his orders, he could have no part with him. On which Peter cried out, '' Lord, not iny feet only, but also my LIFE OF CHRIST. 323 hands and my bead." But Jesus told him, that the person who had bathed himself* had no reason to wash any part of the body^ except his feet, which lie might have dirtied by walking from the bath. And added. Ye are all clean, as to the outward laver, but not as to the inward and spiritual laver : I well know that one of you will betray me. When our gracious Lord had finished this menial service, he asked his disciples, if they knew the meaning of what he had done, as the action was purely emblematical ? You truly, added he, style me Master and Lord, for i am the Son of God, and the Saviour of the world. But if I your Master and your Lord, have condescended to wash your feet, you surely ought to perform with the utmost pleasure, the humblest offices of char- ity one to another. I hav€ set you a pattern of humility, and I recommend it to you. # And certainly nothing can more effectually shew us the ne- cessity of this heavenly temper of mind than its being recom- mended to us by so great an example ; a recommendation, which in the present circumstances, was particularly seasonable ; for the disciples having heard their great Master declare that the kingdom of heaven was at hand, their minds were filled with ambitious thoughts. And therefore our blessed Saviour added, Ye need not be ashamed to follow my example in this particu- lar ; for no servant can think it beneath him to condescend to perform those actions his lord had done before him. And there- fore if he knows his duty, he will be happy if he practises it. He moreover added, that though he had called them all to the apostleship, and well knew the secret dispositions of every heart, before he chose them, they need not be surprised that one among them should prove a traitor, as it was done that the Scripture might be fulfilled : " He that eateth bread with me, hath lit\ed up his heel against me." As our blessed Saviour was now to be but a short time with his disciples, he thought proper to take his farewell of them, which he did in a most affectionate manner. These melancholy tidings greatly troubled them. They were unwilling to part with so kind a friend, so dear a Master, so wise a guide, and so profitable a teacher ; especially as they thought they should be left in a forlorn condition, a poor and helpless prey to the rage and hatred of a blind and malicious generation. They seemed willing to die with their Lord, if that might be ac- cepted. Why cannot I follow thee ? I will lay down my^ life for thee ! was the language of one, and even all of them ; but they could not support the thoughts of a disconsolate sep- aration. Their great and compassionate Master, seeing them thus de- jected, endeavored to cheer their drooping spirits : *' Let not 324 LIFE OF CHRIST. your hearts be troubled." Listen attentively to what I am go- ing to deliver for your consolation : " I am going to prepare a place for you ; I will come again and receive you to myself, that where I am, there you may be also." A reviving admonition ! They were one day to meet again their dear, their affectionate Master, in a place where they should live together to all eternity. But death makes so vast a distance between friends, and the disciples then knew so little of a future state, that they seemed to doubt whether they should, after their parting, meet their great Redeemer. They neither knew the place where he was going, nor the way that led to his kingdom. ^' Lord," said they, " as we know not whither thou goest, how can we know the way .^" In answer to this question, he told them, that he was *' the way, the triuh, and the light ;" as if he had said. Through the propitiatory sacrifice, i am about to offer, the sa- cred truths I have delivered, and the divine assistance which I shall hereafter dispense, 30U are to obtain that happiness which I go to prepare for you. But lest all these arguments should not be sufficient to quiet their minds, he had still another, which could not fail of suc- cess : "If ye love me," says he, " ye will rejoice, because I said, I go to the Father. Intimating that he would consider it as a proof of their love, to him, if they ceased to mourn. They doubtless thought, that by grieving for his death, they expressed their love to their Master ; and it might seem strange that our Saviour should put so contrary an interpretation on their friendly sorrow, or require so unnatural a thing of them, as to rejoice at his departure. What I (might they think) shall we rejoice at so amiable a friend's removal from us ; or can we be glad, that he retires* and leaves us in this vale of misery ? No, it is impossible ; tli€ human heart, on so melancholy an oc- casion, can have no disposition to rejoice. Our blessed Saviour, therefore, adds his reason, to solve the seeming paradox ; because he was going to the Father : that is, he was going to ascend to the right hand of infinite pow- er, from wher*ce he would send them all the assistance they could desire. It must not, however, be supposed, that he meant by these words, that his disciples should not be concern- ed at his death, or that they could not love him unless they ex- pressed a visible joy on this occasion. That would, indeed, have been a hard interpretation of their grief: he knew their grief flowed from love ; and that if their love had not been strong, their sorrow had been much less. Indeed, their Mas- ter was fully convinced that love was the occasion of their sor- row ; and, therefore, he used these arguments to mitigate it, and direct it in a proper course. LIFE OF CHRIST. S2b Nor dill our Lord intend to intimate that all sorrow for so worthy a friend was unlawful, or an unbecoming expression of their love : doubtless he was not displeased to see his disciples so tenderly aflectcd at his removal from them. He who shed tears at the grave of Lazarus, blended with sighs and groans, cannot be thought to forbid them wholly at his own. He there- fore did not chide his disciples with angry reproaches, as though they had been entirely in the wrong, but gently reasoned with them by kind persuasion. " Let not your hearts be troubled,'^ as rather pitying than condemning their sorrow. Soon alter Jesus had spoken these things, his heart was great- ly troubled, to think that one of his disciplea should prove his enemy ; he complained of it at the table, declaring that one of them should betray him. This moving declaration greatly aflected the disciples ; and they began every one of them to say to their Master, *' Lord, is it I ?" But Jesus giving tiiem hd decisive answer, John, the beloved disciple, whose sweet dis- position and other amiable qualities is perpetuated in the pecul- iar love his great Master bore him, and was now reclining on his bosom, asked him, who among the disciples could be guilty of so detestable a crime? Jesus told him, that the person to whom he should give the sop, when he had dipped it, was he who should betray him. Accordingly, as soon as he had dip^ ped the sop in the dish, he gave it to Judas Iscariot, saying to him, at the same time, "That thou doest, do quickly." Judas received the sop, witliout knowing any thing of what his jM aster had told the beloved disciple : nor did any of the disciples, except St. John, entertain the least suspicion that Judas was the person who would betray their Master. The innocent disciples were, indeed, so deeply affected with this declaration, that one of them should betray him, that they did not remark the words of Jesus to his apostate disciple ; but con- tinued to ask him, who was the person that should be guiltv of so unnatural a crime .'^ Willing, at last, to satisfy their impor- tunity, the blessed Jesus declared, that the person who dipped his hand with him in the dish should betray him. This, to the eleven, was a joyfid declaration, but confounding in the highest degree to Judas. Impudent as he was, it struck him speechless, pointing him out plainly, and displaying the foulness of his heart. While Judas continued mute with confusion, the blessed Jesus declared that his death should be brought about accord- ing to the decrees of heaven, though that would not, in the least, mitigate the crime of the person who betrayed him ; add- ing, " it had been good for that man if he had never been born." Judas having now recovered himself a little, asserted his inno- cence by a question which implied a denial of the charge. But 326 LIFE OF CHRIST. his Master soon silenced him, by positively affirming that he was really the person. As various conjectures have been formed concerning the mo- tives which induced the perfidious Judas cruelly to deliver up his innocent Master into the hands of his enemies, it may not be improper to cite those which appear to be most probable, though the decision must be entirely left to the reader. Some are of opinion that he was induced to commit this vii- lany by the resentment of the rebuke given him by his Master for blaming the woman uho came with the precious ointment, and anointed the head of Jesus, as he sat at meat in the house of Simon the leper. But though this had, doubtless, its weight with the traitor, 3et it could not, I think, be his only motive ; because the rebuke was given in general to all the disciples, who had, perhaps, been equallv forward with him in censuring the woman. Nor can we imagine, even if he had been rebuked alone, that so mild a reproof could provoke any person, howev- er wicked, to the horrid act of murdeiing his friend ; much less Judas, whose covetous disposition must have disposed him to bear every thing from his Master, from whom he expected the highest preferment, if he should openly declare himself the Messiah, and take the reins of government into his own hands. Others think that Judas betrayed his Master through covet- ousness. But, if we understand by covetousness tlie reward given by the priests, this opinion is equally defective ; for the sum was too small for the most covetous wretch to think equiv- alent to the life of a friend, especially when he expected from him the highest posts and advantages. Others attribute the perfidy of Judas to his doubtnig whether his Master was the Messiah ; and that he betrayed him in a fit of despair. But of all the solutions, this is the worst founded. For if Judas believed his Master to be an impostor, he must have observed something in his behaviour which led him to form such an opinion "of him-; and in that case he would doubtless have mentioned it to the chief priests and elders, when he made the contract with them; which it is plain he did not, as they would have reminded him of it when he came back and ex- pressed his remorse for what he had done. It should also be observed, that had Judas given them any intimations of this kind, they would doubtless have urged them against our blessed Saviour himself, in the course of his trial, when they were at so great a loss for witnesses to support their accusations; and against the apostles, afterwards, when they reproved them for speaking in the name of Jesus. Besides, had Judas thought his Master an impostor, and proposed nothing by his treachery but the price he put upon his life, how came he to sell him for LIFE OF CHRIST. 327 such a trifle, when he well knew that the chief priests and rulers would have given him any sum rather than not have got him into their hands ? In fine, the supposition that Judas ])elievcd his Master to be an impostor is directly confuted by the solemn dechiration he made to the priests, when he declared the deepest conviction of the innocence of our great Redeemer : " I have sinned," says he, " in betraying the innocent blood." It must be remembered that the remorse he felt for his crime, when he saw his Master condemned, was too bitter to be endur- ed ; so that he fled even to the king of terrors for relief. The Evangelist St. John, tells us, that he was of so covetous a disposition, as to steal money out of our Lord's bag ; and hence we have sufficient reason to believe, that he first followed Jesus with a view of obtaining riches, and other temporal ad- vantages, which he expected the Messiah's friends would enjoy. It likewise authorizes us to think that as he had hitherto reaped none of these advantages, he might grow impatient under the delay : and the rather, as Jesus had lately discouraged all ambitious views among his disciples, and neglected to embrace the opportunity of erecting that kingdom which was oflered him by the multitude, who accompanied him into Jerusalem, with shouts, and crying, Hosannah to the Son of David. His impatience, therefore, becoming excessive, suggested to him the thought of delivering his Master into the hands of the council, firmly persuaded that he would then be obliged to assume the dignity of the Messiah, and consequently be able to reward his followers. For as this court was composed of the chief priests^ elders, and scribes, that is, the principle persons of the sacerdo- tal order, the representatives of the great families, and the doc- tors of the law ; the traitor did not doubt that his Master, when brought before so august an assembly, would assert his preten- sions to the title of Messiah, prove his claim to their full con- viction, gain them over to his interest, and immediately enter to his regal dignity. And though he must be sensible that the measures he took to compass his intention were very oflensive to his Master, yet he might think the success of it would pro- cure his pardon from so compassionate a Master, and even recommend him to favor. In the mean time his project, how- ever plausible it may appear to one of his turn, was far from being free from cli'fficulty : and therefore, while he revolved it in his own mind, many things might occur to stagger his reso- lution. At length thinking himself aflVonted by the rebuke of Jesus, at the time when the woman anointed the head of his Master, he was provoked to execute the resolution he had form- ed of obliging him to alter his measures. Rising, therefore, directly from the table, he went immediately into the city, to S28 LIFE OF CHRIST. the palace of the high priest, where he found the council assem^ bled, consulting how they might take Jesus by subtlety in thef -absence of the multitude. To them he made known his intention of delivering his Mas- ter into their hands ; and undertook, for a small sum of money, ko conduct a band of armed men to the place where the Saviour of the world usually spent the night with his disciples, where they might apprehend him without the least danger of a tumult. Some reasons may be offered in support of this opinion con- cerning the motives which induced Judas to betray his Master. First, — From the nature of the contract: " What will ye give me," said he, " and I will deliver him unto you ?" He did not mean that he would deliver him up to be put to death ; for though the priests had consulted among themselves, how they might destroy Jesus, they had not been so abominably wicked as to declare their intention publicly ; they only proposed to bring him to trial, for assuming the character of the Messiah, and to treat him as it should appear he deserved. The offer, therefore, which Judas made, them of delivering him up, was in conformity to their declared resolutions. Nor did they under- stand it in any other light ; for had the priests thought that his design in this was to get his Master punished with death, they must also have thought he believed him to be an impostor ; in which case they would, doubtless, have produced him as one of their principal evidences, no person being more proper. Also, when Judas returned to them with the money, declaring that he had sinned, in betraying the innocent blood, instead of replying, "What is that to us? see thou to that;" it was the most natural thing in the world to have upbraided him with the stain he had put upon his Master's character, by the contract they had made with him. It is true, they called the money they gave him " the price of blood ;" but they did not mean this in the strictest sense, as the}' had neither hired Judas to assassinate his Master, nor can they be supposed to have charged themselves with the guilt of murdering him. It was only the price of blood, consequently being the reward they had given to the traitor, for putting it in their power to take away the life of Christ, under the color and form of public justice. Now it may be doubted whether Judas asked the money as a reward of his ^service. He covet- ously, indeed, kept it ; and the priests, for that reason, called it the price of blood. In short, Judas knew that the rulers could not take away the life of any person whatsoever, the Romans having deprived them of that power, and therefore could have no design of this kind in delivering him up : not to mention that it was a common opinion among the Jews, that the Messiah could never die : an LIFE OF CHRIST. 329 opinion that Judas might readily embrace, liaving seen his Master raise several persons, and among the rest one who had been in the grave no less than four days. Another reason which may be assigned, in confirmation of this opinion, is the traitor's hanging himself, when he found hint condemned, not by the governor, but by the council, whose prerogative it was to Judge prophets. Had Judas proposed to take, away the life of his Master, the sentence of condem- nation passed upon him, instead of fdling him with despair, must have gratified him, being the accom})lishment of his project : whereas, the light wherein we have endeavored to place his conduct, shews this circumstance to have been per- fectly natural. He knew him to be thoroughly innocent, and expected that he would have wrought such miracles before the council as should have constrained them to believe. Therefore, when he found that nothing of this kind was done, and that the priests had passed the sentence of condemnation upon him, and were carrying him to the governor to get it executed, he repented of his rash and covetous project, came to the chief priests and el- ders, the persons to whom he had betrayed him, oflcred them their money again, and solemnly declared the deepest conviction of his Master's innocence, hoping that they would have desisted from the persecution. " But they were obstinate, and would not relent ; upon which his remorse arose to such a pitch, that, unable to support the torments of his conscience, lie went and hanged iiimself. Thus, it is probable that the traitor's intention in delivering up his Master, was not to get him ]ninibhed with death, but only to lay him under a necessity of proving his pretensions before the grandees, whom he had hitherto shunned ; think- ing, that if they .had yielded, the whole nation would imme- diately have been raised forthwith to the summit of their ex- pectations. This account of Judas' conduct is by no means calcula- ted to lessen the foulness of his crime, which was the black- est imaginable. For even in the light above mentioned, it im- plied both an insatiable avarice, and a wilful opposition to the councils of Providence, and rendered the actor of it a dis- grace to human nature. But it is calculated to set the cred- ibility of the traitor's action in a proper light, and to shew that he was not moved to it by any thing suspicious in the character of his Master : because, according to his view of it, his perfidy, instead of implying that he entertained suspi- cions of his Master's integrity, plainly proves that he had the fullest conviction of his being the jNlcssiah. Nor was it pos- 42 330 LIFE OF CHRIST. sible for any one, who had been present at the miracles which Jesus wrought, and the doctrines which he delivered, to admit of a doubt of his being the Son of God, the Sav- iour of mankind ; unless blinded by the most obstinate pre- judice. CHAPTER XXXni. Jesus iiistitutes the Sacrament in commemoration of Ms Death and Sufferings. — Settles a dispute which arose among his Disciples. — Predicts Peter'' s cowardice in denying his Master. — Fortifies his Disciples against the approaching shock. — Foretels Peter'' s cowardice again. — Preaches tOy and prays with, his Disciples for the last time. ^-Passion ate address of our Lord to his Father, in the Garden. The great Redeemer, ever mindful of the grand design of his mission, even the salvation of lost and perishing sin- ners, was not in the least aflected by the treachery of his apostate disciple. For, knowing that he must become a sac- rifice for sin, &lc. he instituted the sacrament of his supper, to perpetuate the memory of it throughout all ages. According- ly, as they were eating the paschal supper, " Jesus took bread, and blessed it and brake it, and gave it to the disciples, and said. Take, eat: this is my body." Matt. xxvi. 26. Observe this rite no longer in remembrance of your deliverance from Egypt, but in remembrance of me ; who by dying for you, will bring you out of the spiritual bondage, a bondage far worse than the Egyptian, under which your fathers groaned, and will establish you in the glorious liberty of the children of God. Do it in remembrance of me, who, by laying down my life, will ransom you from sin, from death, from hell, and will set open the gates of heaven to you, that you may enter immortality in triumph. Having given the bread to his disciples, he also took the cup, and gave it to them, saying, " Drink ye all of it ; for this is my blood of the New Testament, which is shed for many, for the remission of sins." Matt. xxvi. 27, 28. All of you, and all of my disciples, in all ages, must drink of this cup, because it represents my blood shed for the remission of the sins of man- kind : my blood by which the new covenant between God and man is ratified. It is, therefore, my blood of the new covenant ; so that this institution exhibits to your joyful meditation, the LIFE OF CHRIST. 381 grand basis of the hopes of the children of men, and perpet- uates the memory of it to the end of the world. He added, ** I will not drink henceforth of the fruit of the vhie, until that day when I drink it new with you in my Father's kingdom." Matt. xxvi. 29. The manifestation of the Son of God is the most illustrious, the most momentous event that is possible to engage the medita- tions of mankind. To his life and death, his resurrection and ascension into glory, we are indebted for our hopes and assur- ances of pardon, for our peace, for our happiness. To procure our benefit, he made the most amazing condescension from the dignity he enjoyed with his Father, by putting on the veil of flesh ; he poured divine instruction from his lips, and shone forth with an all-perfect, and all-lovely example. For our benefit, he submitted to a course of the most cruel treatment from his bitter enemies, to the agonies of the cross, and to the stroke of the king of terrors. For our benefit, he arose again with power and lustre, ascended into the mansions of eternal happiness, manages our aflairs with the Almighty, and holdeth the reins of government. With the greatest wisdom and goodness, there- fore, this beneficent Jesus instituted a rite that should recall his love to our memories, and awake each pious passion in our breast; a rite, which, by the breaking of bread, and the pouring out off wine, should represent to us. in a striking manner, that most signal proof of the aflection both of him and his heavenly Father, when his tender frame was exposed to wounds and bruises, when streams of the most precious blood issued from his sacred veins. The more we reflect on this instance of divine love, the more we shall perceive that there .was a peculiar propriety in pointing out by a particular ordinance, a fact of such immense importance in the system of revelation. Nay, we may venture to conjecture, that in some dark and corrupt ages, when the scriptures were but little known by the conunon people, and hardly studied by the priests, the death of our Saviour would have been almost forgotten, had not the remembrance of it been renewed by the celebration of this sacred ordinance. It should also be remembered, that the vanities of the world, the allurements of sensual pleasure, tlie charms of ambition, the splendor of riches ; in short, temptations from present objects of every kind, have often too fatal an influence on our temper and conduct. They Jiave a fatal aptitude to draw the soul aside to folly, and to obliterate the impressions of things divine. It was therefore a wise, a kind intention of our great Redeemer, by a frequent repetition of the sacramental feast, to call back the wandering heart of man to a sense of his duty and obligations as a Christian. 332 LIFE OF CHRIST. Besides, though the rejigion of tlie immaculate Jesus is alto- gether gentle, generous, and beneficent ; though its whole ten- dency is to correct the passions, sweeten the dispositions, and en- large the affections of men ; and though it enforces all this upon us by motives surprisingly powerful and affecting ; yet such is the perverseness of the human heart, that jealousies and con- tentions, envy, wrath, and malice, too often find admittance there. Was it not then an instance of our Saviour's wisdom and benevolence, by uniting us together at the sacrament of his body and blood, to urge the putting away all bitterness, anger, evil-speaking, and revenge ; and to inspire us with condescen- sion, compassion, and love ? How careful, therefore, ought we to be in performing this duty appointed by' our dying Saviour ! We should, in order to receive it worthily, employ our meditation on the design and ex-, cellency of the Gospel ; on the noble system of the doctrines and duties it contains; on the illustrious, divine, and complete example of the blessed Jesus ; on the important privileges, the valuable promises, and the ravishing prospects his revelation af- fords ; and on the bright and convincing evidence with which it is attended. We should contemplate that essential and unparalleled benev- olence of the Father in forming the means of our redemption ; on the readiness manifested by the Son of God in undertaking our cause ; and on his w^onderfid transactions in the prosecution of this grand, this amazing work. Above all, we should impress upon our souls a strong sense of the special and immediate pur- poses for which this sacrament ^yas appointed. When we actually join in commmiion, we should be careful that our affections be properly directed and warfnly engaged. To have our hearts fixed upon the vanities, the profits, and the cares of this world, is a direct violation of the ordinance : and therefore we should be extremely careful to maintain a right temper and behaviour at that time. We should study to abstract our thoughts as much as possible from every foreign, every ter- restrial consideration, and to have our passions fervently em- ployed in the solemn service. " Retire, O my soul (each of us should say) from this inferior scene of things ; from all its pleasures and all its pursuits, and hold communion with the Al- mighty, and his Son, the immaculate Jesus. Meditate upon that infinite grace of Omnipotence, which formed the amazing plan that displayed pardon, peace, and endless happiness, to so undeserving a creature as thou art. Recollect that surprising condescension and tenderness of thy compassionate Redeemer, which induced him to bring down from he'aven salvation to the sons of men. Call to mind the admirable instructions he offer- ed, the charming pattern he exhibited, the hard labors and suf- THE LAST SUPPER. [Page 330.] t' jJnd he took bread, and gave Ihanks, and brake if, and gave unto thenh saying. This is my body, ufiich is given for you : this do in remembrance of me. " Likewise also the cup after supper, saying. This cup is the new testament in my blood, which is shed for you. ^' — Luke, xxii. 19, 20. r.tFE OF CHRIST. 333 fering-s he endured, in tlic course of his ministry ; especially, call to mind the ignominy, the reproaches, tiic agonies, he en- dured when he hung upon the cross, and purchased lor thee eter- nal mercy. Think upon these aflecting sul^^ects, till thine heart is filled with sorrow for thine iniquities ; till thy faith becomes lively, active, and fruitful ; till thy gratitude and love are eleva- ted to the higlicst pitch ; till thy obedience is rendered uniform, steady, and complete. Hast thou, O my God, the parent of universal nature ! — hast thou so illustriously manifested thy compassion for sinners, as not to spare- thine* own Son : hast thou sent the Saviour into the lower world, in order to raise the children of men to immortality, perfection, and glory : and am I now in thy presence on purpose to celebrate this institution, which requireth me to commemorate the death of the great Messiah ; to declare my public acceptance of his excellent reve- lation, and my regard to my Christian brethren f May then the remembrance of Ifis beneficence dwell upon my mind, and upon my tongue, for ever and ever ! iMny 1 consider and com- ply with the intention of his Gospel ; and may the sentiments of kindness and charity towards all my fellow mortals, and fellow disciples, reign in my breast, with increasing purity, with in- creasing zeal." Such are the views that should possess our souls, when w^e partake of this sacred ordinance ; but it will signify little to en- tertain these views, at that time, unless the eflects of them are apparent in our future conduct and conversation ; for a transient flow of affections, or sallies of immediate delight, were not principally intended in this institution. The blessed Jesus did not ordain it as a ceremony or charm, but as a proper' method of establishing our hearts in the fear and love of God, who gave his only beloved Son to -die for wretched sinners. Though ye have, therefore, O Christians ! obeyed the Redeemer's command in this appointment, and found your passions greatly moved, yet this is not the whole required at your hands ; it will Justly be expected that ye should live to the honor of your di\'ine Master. As you have solemnly professed your faith in him, and jour love towards him, the reality of your faith and love should be demonstrated by walk- ing more strictly in the way of his precepts, and by abounding in that heavenly character and temper which his spotless exam- ple so engagingly recommends. Thus only will the sacrament become subservient to the most beneficial purposes. Thus only will it be instrumental in qualifying us for sharing in the dignity and felicity possessed by our exalted Saviour. May therefore all the followers of the immaculate Jesus, by uniting together at his sacred table, advance from holiness to holiness, till they arrive at the regions of eternal felicity ! 334 LIFE OF CHRIST. Our blessed Saviour, after delivering the sacramental cup, and telling them that his blood was shed for them, mentioned the treachery of Judas a second time : *' Behold, he is at hand that doth betray me." Matt, xxvi. 46. This second declara- tion was made very properly after the institution of the sacra- ment, which exhibits the highest instance of our great Redeem- er's love to mankind, his dying to obtain the remission of their sins ; for it abundantly proves that the person who could be deliberately guilty of such an injury to so kind a friend, must have been a monster, the foulness of whose ingratitude cannot be described by the force of language. Some of the disciples, particularly struck with horror at the thought of Judas' treachery, rebuked him, by asking him, with surprise, how he could betray his Master ? This accusation Judas no doubt repelled, by impudently denying the fact : but consciousness of guilt giving edge to the reproaches of his brethren, and to every circumstance of the affair, he immediate- ly left the company, exceedingly displeased at thinking himself insulted and affronted. The important, the awful scene now approached, when the great work was to be finished. The traitor, Judas, was gone to the chief priests and elders, for a band of soldiers to appre- hend him ; but this did not discompose the Redeemer of man- kind ; he took occasion to meditate on the glory that would accrue, both to himself and the Almighty, from those sufferings, and spake of it to his disciples. " Now," said he, *' is the Son of man glorified, and God is glorified in him." He told them that, having already done honor to his Father by the past ac- tions of his life, and being about to honor him yet farther by his sufferings and death, which would display his perfections, par- ticularly his infinite love to the human race, in the most aston- ishing and amiable light, he was in his turn to receive honor from his Father ; intimating that his human nature was to be exalted to the right hand of Omnipotence ; and that his mission from God was to be supported by irrefragable attestations. But his disciples, imagining that he spake of the glory of a temporal kingdom, their ambition was again revived, and they began to dispute with as much keenness as ever, which of them should be the greatest in that kingdom. This contention Jesus sup- pressed by the arguments he had formerly used for the same purpose. Among the Gentiles, said he, they are reckoned the greatest who have the greatest power, and have exercised it in the most absolute manner : but your greatness shall be very dif- ferent from theirs ; it shall not consist in being unlimited with regard to tyrannical power, even though it should be joined with an affectation of titles, which denote qualities truly honor- able ; but whosoever desires to be great, or chief among you, LIFE OF CHRIST. 335 let him be so by his humility, and the service he renders to the rest, in imitation of me, your Master, whose greatness consists in this, tliat I am become the servant of you all. Adding, as they had continued with him in this temptation, he would be- stow upon them such a kingdom as liis Fallicr had appointed for him. At the same time, to check their ambition, and lead them to form a just notion of his kingdom, he told them, that he was soon to. leave them, and that whither he was going, they could not at that time follow him ; for which reason, instead of contending with one another which of them should be the great- est, they would do well to be united among themselves, in the happy bond of love. For by loving one another sincerely and fervently, they would prove themselves his disciples, to the con- viction of mankind, wlio could not be ignorant that love was a distinguishing part of his character. This is termed a new commandment, not because mutual love had never been enjoined to mankind before, but because it was a precept of peculiar excellency ; for the word, translated new, in the Hebrew language denotes excellency and truth ; he also called this a new commandment, because they were to exercise it under a new relation, according to a new measure, and from new motives. They were to love one another, in tlie relation of his disciples, and in that degree of love which he had showed to them ; for they were to lay down their livea for their brethren. This excellent doctrine, however, did not make such an im- pression on Peter, as the words which Jesus had spoken con- cerning a place whither his disciples could not come. He therefore replied by asking where he was going. To which Jesus answered, " Whither I go, thou canst not follow me now: but thou shalt follow me afterward." In order to make his disciples farther humble, watchful, and kindly affectionate one towards another, he assured them that Satan was seeking to ruin them all by his temptations : '• And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he might sift you as wheat ; but I have prayed for thee that thy faith fail not ; and when thou art converted, strengthen thy brethren." Peter was greatly offended that his Master should have singled him out as the weakest ; for so he interpreted his praying for him particularly ; and supposing that he mentioned Satan's seeking to sift him, as the thing which would hinder him from following his Master, replied. Why can- not I follow thee now ? Is there any road more terrible than the dark valley of the shadow of death ? Yet through these black and gloomy shades, I am wilhng this moment to accom- pany thee. Jesus knowing his weak, though sincere, resolution, answered, Art thou so very confident of thine own strength ? I tell thee, 336 LIFE OF CHRIST, that this very night, before the cock crows, thou shalt thrice deny me to be thy Master. Our blessed Saviour having finished what he had to say to Peter in particular, turned himself to his other disciples, and put them in mind that when they were first sent out, he directed them to rely wholly upon the Almighty for assistance. When I sent you formerly, said he, to preach the Gospel, you may remember I ordered you to go without any provision, either for your sustenance or defence, assuring you, that though you would indeed meet with great opposition, yet Providence would dispose some men in all places to be your friends, and to fur- nish you with all necessaries ; and accordingly you found that you wanted for nothing, but were wonderfully supported, with- out any care or provision of your own, in the whole journey, and linished your work with success. But now the case is very different : the time 'of that greatest trial and distress, whereof I have often farew.arned you, is just at hand : and you may now make all the provision in your power, and arm 3'Ourselves against it, as much as you are able. I have finished- the work for which I was sent into the world : and nothing now remains for me, but to undergo those suffer- ings which the prophets have foretold concerning me, and to complete this whole dispensation of Providence, by submitting at last to a cruel and ignominious death. The disciples, thinking their great Master meant that they should arm themselves in a hteral sense, and endeavor to op- pose the assaults that would shortl}^ be made upon them by the Jews, answered, '* Lord, here are two swords :" but the blessed Jesus, who onl}^ intended to convey an idea of their approaching distress and temptations, and to arm them against the surprise, replied, " It is enough ;" you need not trouble yourselves about any more weapons of this nature for your defence. Be not terrified and disconsolate, added the compassionate Jesus, because I have told you that I must undergo great suf- ferings, and be taken away from you for a time. You have always been taught to believe in God, who is the Almighty Preserver and Governor of all things ; and to rely on him for deliverance in every affliction and distress. Learn now, in like manner, to believe in me, who have aH power committed to me, as a preserver and head of my church : and trust in me to accomplish fully all things that I have prom- ised you. If you do this, and persist steadfastly in the belief of my doctrine, and in the obedience of my commands, nothing in this vale of misery, not even persecution, or death itself, shall be able to hinder you from attaining the happiness I have proposed to you. For in heaven, my Father's house, there is abundant room to receive you : otherwise I would not have filled LIFE OP CHRIST. S3t your minds with the hopes and expectation of happiness. But as there are mansions sufficient for you in anotlier state, you may with confidence and assurance hope for the full accomplish- ment of my promises, notwithstanding^ all this present world may contrive or act against you. And ye ought also to bear patiently my departure from you, at this time ; since I only leave you to prepare a place, and open the portals of those eternal habitations where I shall be ever with you. When I have prepared a place for you in that eternal state, I will again return, and take you to myself. Nor shall you ever more be separated from me, but continue with me to all eternity, in full participation of my eternal glory and happiness, in the blissful regions of the heavenly Canaan. You must now surely know whither I am going, and the way that leads to these happy seats of immortality. But the disciples, whose minds were not yet fully weaned from the expectation of a temporal power and glory, did not understand this discourse of their great and beloved Master* Accordingly Thomas replied, Lord, we cannot comprehend whither thou art going ; and therefore must needs be ignorant of the wa3\ To which the blessed Jesus answered, I m3'self, aS t have often told you, am the true and only way to life ; nor can any man go thither by any other way. If ye say, you do not know the Father, I tell you, that no man who knoweth me, can bd ignorant of my Father, of his will, and the manner of pleas- ing him : if ye know me, you must know that all my actions have been directed by the will of the Father, and for the glory of his name. Philip answered, Lord, shew us but once the Father, and we shall be fully satisfied. Jesus replied, Have I been so long with you, Philip, and yet thou art a stranger to him who sent me ? I tell you, that to know one, is to be acquainted with both. "What then can you mean by desiring to see the Father, as if you could be still ig- norant of him, after being so long acquainted with me ? Be assured, Philip, that whatsoever I speak is the declaration of his will, and whatsoever I do is the operation of his power. And if you refuse to believe my own affirmation, yet, at least, let my works convince you ; for they carry in them undeniable evi- dences of a divine power. " He that believeth on me, the works that I do shall he do also, and greater works than these shall he do, because I go unto my Father." John, xiv. 12. Surely then you have matter sufficient to comfort and sup- port your spirits, under the thoughts of my departure from you. Ye have abundant reason to believe that I have power to per- form all the promises I have made you ; and the design of my 43 i ft 338 LIFE OF CHRIST. departure actually to perform them. When 1 am returned to my Father, ye shall soon receive sufficient pledges of my care and remembrance of you. Ye shall be endued with power not only to perform the same works ye have seen me do, as heal- ing diseases, giving sight to the blind, casting out devils, and the like, for the conviction of the Jews ; but even to do greater things than these : to speak with all kinds of tongues, and to propagate my religion among the Gentiles, even through all the nations of the earth. And whatsoever ye shall ask of my Father, in my name, as being my disciples, and in order to promote the work of the Gospel, shall certainly be granted you. That God may be greatly glorified by the extraordinary success and spreading of the religion of his Son, I say, that whatsoever ye shall ask, I will take care, after my return to the Father, that it shall be granted you. Only ye must remember, as the necessary condition upon which all depends, that ye be careful, above all things, to continue steadfast . and immoveable in your obe- dience to my commands : this is the only true mark you can give of the sincerity of your love towards me ; it is more than your grieving at my departure, or any other external indication of zeal whatsoever. The Father, I say, shall send you another advocate and com- forter, even his Holy Spirit, the author and teacher of truth, who shall guide and direct, assist and comfort you in all cases. This Spirit the sensual and corrupt world cannot receive ; having no knowledge of the divine truths or disposition to be governed by them. But ye know them, and are disposed to entertain them. The spirit of the Father is already within you, by the secret and invisible efficacy ; and shall hereafter appear in you openly, by great and visible manifestations. Thus, though I must depart from you, yet I do by no means leave you comfortless. I leave you with a promise of the Holy Spirit ; and I leave you in expectation also of my own return. For though, after a very little while, I shall appear no more to the world, yet to you I will appear again ; for 1 shall live again, and ye also shall live with me. When, therefore, I have conquered and triumphed over death, ye shall understand more fully, and it shall appear more visible, by great and manifest effects, that I act in all things agreeably to my Father's will, and am perfectly invested with his power ; and that ye in like manner, have my power and commission communicated to you ; so that there is a perfect unity and com- munion between us. Only ye must remember, that the one ne- cessary condition on which all depends, is, that ye continue steadfast and immovable in your faith in me, and in your obedi- ence to my commands. He, and he only, who embraces my LIFE OF CHRIST. 330 doctrine, and obeys and practises it, shall be judged to be sin- cere in his love towards nic. And he who loves me in that man- ner, shall be loved by my Father ; and I myself also will love him, and manifest myself to him. Here Judas Thaddeus interrupted his Master, saying, Lord, why wilt thou choose to manifest th3'self to us, a few particular persons, and not to the generality of the world ^ Jesus replied, I have already told you the reason for my act- ing in this manner ; because the generality of the world are not disposed to obey my commandments, the necessary condition of maintaining communion with me. But ye are disposed to em- brace my doctrine, and to obey it ; and, therefore, I manifest myself to you. And whoever else will so love me as to keep my commandments, him also will I and my Father love, and will maintain communion with him, and all spiritual blessings shall be poured down upon him, and he shall be made partaker of happiness and eternal life. On the contrary, whoever loves me not, that is, obeys not my commandments, shall have no intercourse or communion with me. Neither will my Father love or honor him, or make any manifestations of himself to him ; for as my commandments are not my own, but the Father's commandments ; therefore, whoever dishonors me, my Father will look upon him as dishon- oring himself. These things have I briefly spoken to you now, according to the shortness of the time 1 am to continue with you, and to com- fort you for the present, against my departure. But when the Comforter whom I promised you, is come, even the Holy Spirit, whom my Father shall send you on my account, he shall instruct you more fully, recalling to your remembrance what you have forgotten, explaining wliat is yet obscure, and supplying what is farther necessary to be taught you, and to be understood by you. In the mean time I take my leave of you, and my blessing I leave with you : not formally, and after the common fashion of the world, but aflectionately and sincerely ; retaining a careful remembrance of you, and with an earnest desire and intention of returning again speedily to you. Wherefore, be not over- much grieved tor me and my departure, nor fearful of what may then befal yourselves. I go away from you, but it is with an intention as I have already told you, to return to you again. If you loved me with a wise and understanding affec- tion, ye would rejoice, instead of grieving at my present depar- ture ; because I am going to my Father, the supreme author of all glory and happiness. These things I have now told you before they come to pass, that when ye see them happen, your faith in me, and your ex- 340 LIFE OF CHRIST. pectaticn of the performance of all my promises, may be con- firmed and strengthened : the time will not allow me to say much more to you, at present : my end draweth near, the ruler of this world, the prince of the power of darkness, is at this in- stant employing all his wicked instruments to apprehend and de- stroy me. Not that either the power of the devil, or the malice of man, can at all prevail over me, but because the time of my suffering, according to the appointment of divine wisdom, is ar- rived ; and that I may demonstrate to the world my love and obedience to my Father, I willingly submit myself to be put to death by the hands of sinful and cruel men. Rise up, let us he going, that I may enter on my sufferings. Having thus spoken, they finished the passover, wuth singmg pi hymn, and went out to the Mount of Olives. On their arrival at the place which was to be the scene of his sufferings, he desired them to fortify themselves by prayer, and forewarned them of the terrible effects his sufierings would have upon them : they would make them ail stumble, that very night, pgreeably to the prophecy of Zechariah : "I will smite the shepherd, and the sheep of the flock shall be scattered abroad." To strengthen their faith, therefore, lie not only mentioned his own resurrection, but told them they should see him in Galilee, after he was risen from the dead. On our blessed Saviour's mentioning the oflence that his dis- ciples would take at his suffering, Peter recollected what had been said to him m particular, before they left the house. Griev- ed, therefore, afresh, to find his Master entertain such thoughts of him, and being now armed with a sword, the vehemence of his temper urged him to boast a second time of his courageous and close attachment to his IMaster. " Though all men," said be, '* should be offended because of thee, yet will 1 never be of- fended." But Jesus knowing that human confidence and secu- rity were weak and frail, thought proper to forewarn him again of his danger, and told him, that the cock should not crow be- fore he had denied him. Peter, however, still continued to repeat his confidence, I will (3ie with thee, but never deny thee. The disciples all joined with Peter in professing their fixed resolution of suffering death, rather than they would deny their Master ; but the event fully confirmed the prediction of our Saviour. From hence we may learn, how ignorant men are of their own hearts, and that the strongest resolutions in their own strength avail nothing. The compassionate Redeemer of mankind, not willing to lose one single moment of the short time of his ministry that yet re- mained, continued to instruct his disciples in the great truths he pame into the world to explain : and from the vines which were jgrowing rouqd him on the Mount of Olives, he began his ex- LIFE OF CHRIST. 341 cellent discourse, with the parable of the vine, to the following import. . Hitherto, said the blessed Jesus, the Jewish church and na- tion have been llie peculiar care of Providence; as a clioicc and goodly vine, likely to bring forth nnich fruit, is the special care of the husbandman. But from henceforth, my church, my dis- ciples, and the professors of my religion, of what country or nation soever they be, shall become the people of God, and the peculiar care of divine Providence. I will be to them as the root and stock of a vine, of which they are the branches, and my Father the husbandman and vine-dresser. As in the management of a choice vine, the skilful vine-dresser cuts oft' all barren and superfluous branches, that they may not burden nor exhaust the tree, and prunes and dresses the fruitful branches, that they may grow continually, and bear more fruit ; so, in the government of my church, all useless, wicked, and incorrigible members, my Father, by his judgment, cuts off and destroys ; but tiiose who are sincerely pious and good, he, by the various and merciful dispensations of his Providence towards them, tries, purifies, and amends, that they may daily improve, and be more and more abundant in all good works. Now .ye, my apostles, are such members as these, being purl-? fied in heart and mind, and prepared for every good work, by your lively faith in me, and sincere resolutions to obey my com- mands. Continue steadAistly in this state, and then you may be sure of deriving all spiritual blessings from me, as the branches receive sap and nourishment from the vine. But as a branch, without continuing in the vine, cannot bear any fruit, but pres* ently dries up and perishes ; so ye, unless ye continue steadfast in your communion with me, by a lively faith and sincere obe- dience, so as to receive grace and spiritual blessings, can never bring forth any good fruit of true holiness and righteousness, but will fall into vanity, superstition, and wickedness, and, at last, utterly perish. I am, as it were, I say, the root and stock of the vine, where- of ye are the branches. He that continues to adhere to me, by a constant faith in me, shall bring forth much fruit unto ever- lasting life ; even as a branch which continues to grow in a vine, and receives sap and nourishment from it. But he that does not continue his relation to me in this manner, is a false and useless professor, and shall be cast out from me, and perish for ever ; even as a fruitless branch is cut ofl' from the vine, and left to wither and dry, and is, at last, burned in the fire. If you continue in me, by believing my words, and holding fast what ye believe, and obeying and practising it accordingly ; no power or malice, either of man or of devils, shall be able to hurt you, or oppose your doctrines. For though I be absent 342 LIFE OF CHRIST. from you in body, yet I will hear your prayers, and my Father himself, also, will hear you : and whatsoever ye shall ask, for the glory of the Almighty, and the propagation of my true re- ligion in the w^orld, shall certainly be granted you. But above all things carefully remember to demonstrate your continuance In me, by abounding in all good works of hoHness, righteous- ness, and charity. This is the honor which my Father desires and expects from you ; even as it is the glory and desire of a vine-dresser, that his vine should bring forth much fruit. And this is the honor that I myself expect from you, that ye should prove yourselves to be really and indeed my disciples, by im- itating my example, and obeying my commands. This ye are bound to do, not only in duty, but in gratitude also ; for as my Father hath loved me, so have I also loved you ; and ye in like manner ought to love me again, that you may continue to be loved by me. But the way to express your love towards me, and to continue to be loved by me, is to keep my command- ments ; even as I, by keeping my Father's commandments, have expressed my love towards him, and continue to be loved by him. These things have I spoken to you before my departure, that the comfort ye have taken in my presence, may be continued in my absence, and even increased to the coming of the Holy Spirit, as it will be upon this condition, which 1 have so often repeated to you, that you keep my commandments. And the principal of these commandments is, that ye love one another ; not after the common fashion of the world, but in such a manner as I have loved you ; nor can you be ignorant what sort of love that is, when I tell you that I am now going to lay down my life for you. This is the highest instance, in which it is possi- ble for a man to express his love towards his greatest friends and benefactors : but this I am now going to do for you, and for all mankind. I do not consider you as my benefactors, but as my friends, upon this condition only, that ye keep my com- mandments. I might, indeed, justly call you servants, consid- ering the infinite distance between me and you, and the obliga- tion ye have to obey my commandments ; but I have not treated you as servants who are not admitted into their Master's coun- sels, but as friends, revealing to you the whole will of my Fa- ther, with all freedom and plainness. I have, I say, behaved myself to you, as to the nearest friends. Not that you first obhged me, or did any acts of kindness for me, but 1 have freely, and of my own good pleasure, chosen you to be my apostles, and the preachers of my Gospel, that you may go and declare the will of God to the world, and bring forth much and lasting fruit in the conversion of men to the knowledge of the truth, and to the profession and practice LIFE OF CHRIST. 343 of true religion and virtue. In the performance of this work, whatsoever ye shall ask of my Father, in my name, in order to enable you to perform it effectually and with full success, shall certainly be granted you. Now all these things which I have spoken unto you concern- ing the greatness of my love towards you, in choosing you to be my apostles, in revealing unto you the whole will of my Fa- ther, and in laying down my life for you ; I have urged and inculcated upon you for this reason chiefly, as I at first told you, that ye may learn, after my example to " love one another." The world, indeed, you must expect will hate and persecute you, upon my account. But this you ought not to be surprised or terrified at, knowing that it is no worse treatment than I myself have met with before you. Be not, therefore, surprised when ye meet with opposition ; nor think to find better treatment in the world than J myself have done. Remember what I have already told you, that the disciple is not above his Master ; nor is he that is sent greater than he that sent him. If men had generally and readily em- braced my doctrine, you might, indeed, have had some reason to expect that they would willingly have received your's also. But since I myself have suffered great indignities and persecu- tions from wicked and perverse, from obstinate and incorrigible men, only for opposing their vices, it is highly reasonable that you should expect to undergo the like treatment upon die like account. In all which suflcrings you will, moreover, have this further comfortable consideration to support you, that the jus- tice of your own cause, and the injustice of your persecutors, will by that means most evidently appear ; seeing ye are perse- cuted only for professing and preaching in my name the doc- trine of true religion and virtue ; and they persecute you only because they know not God, and out of mere malice will not bear to be instructed in his commands. Indeed, had not I appeared to the world with all possible demonstrations of authority and truth, teaching men a most holy and undeniable doctrine, sufficient to reform their manners and amend their lives, and moreover demonstrating my divine commission by such proofs as ought to satisfy and convince the most doubting and suspicious minds, they might have had some plea and excuse of ignorance for their unbelief. But now, since all reasonable evidence has been ofiered them, and proper meth- ods used for their conversion and salvation, and yet they wil- fully and obstinately reject these means of grace, it is plain they have no excuse for their sin ; but they oppose and persecute you only because they will not forsake their worldly lusts, and out of mere malice will not bear to be instructed in the com- mands of the Almighty. So that they who oppose and perse- 344 LIFE OF CHRIST. cute youj as they have before persecuted me, shew plainly that they are haters of God, and of his most holy commandments. Which is, as I have already told you, a plain evidence of the justice of your own cause, and of the injustice of your perse- cutors. If I had not, I say, done such works among them as no man ever did, they might, indeed, have had some appearance of excuse for their sin. But now, having seen abundant proofs of my authority, and undeniable evidence of the truth of my doc- trine, and yet wilfully and obstinately persisting to oppose it, because inconsistent with their lusts, it is plain that their dis- honoring me is a dishonor done to God himself, and a direct contempt of his commands : so that they are utterly inexcusable. But it is ho wonder, when men have given themselves wholly up to be governed by worldly affections, passions, and vices, they should act contrary to all the reason and evidence in the world. For this is but the natural consequence of obstinate and habitual wickedness ; and hereby is only fulfilled in me what holy David long since prophetically complained of, that they hated him without a cause. But notwithstanding all the opposition that wicked and in- corrigible men will make against my doctrine, there will not be wanting powerful promoters of it who shall effectually overcome all opposition. For the Comforter, whom I said I will send you from heaven, even that " spirit of truth," which cometh forth, and is sent from the Father, shall, when he cometh, with wonderful efficacy bear testimony to the truth of my doctrine, and cause it to be spread through the world with incredible success. Nay, and ye 3'ourselves, also, though now so weak, fearful and doubting, shall then very powerfully bear testimony to the truth of all the things, whereof ye, having been all along present with me, have been eye-witnesses from the beginning. Thus have I warned you beforehand, of the opposition and persecution ye must expect to meet with in the world, that when it cometh, ye may not be surprised and terrified, so as to be discouraged thereby from persisting in the performance of your duty. Ye must expect, particularly, that the chief priests, and rulers of the Jews, men of great hypocrisy and superstition, zealous for their ceremonies aud ritual traditions, but careless to know and obey the will of Omnipotence in matters of great and eter- nal obligation, and invincibly prejudiced against the spiritual holiness and purity of my doctrine ; these, I say, you must ex- pect will excommunicate you as apostates, and cast you out of all their societies, as the vilest of malefactors. Nay, to such an absurd height of malice will their superstition carry them, that they will even fancy they promote the service of God, and the LIFE OF CHRIST. S4S cause of religion, when they most barbarously murder and de-» stroy you. But I have warned you of all this, beforehand, that ye may prepare and fortify yourselves against it ; and that when it Cometh to pass, ye may remember, I foretold it to you, and your faith in me may thereby be strcngtliencd. It was needless to acquaint you with these scenes of suffering, while I was with you : but now being about to leave you, I think it necessary to acquaint you what things are likely to come upon you after my departm-e, and also, at the same time, what comfort you may expect to support you under them. Now I must mention the melancholy part, namely, that I am going from you, and that great temptations will befall you in my absence ; this, indeed, ye readily apprehend, and suffer yourselves to be overwhelmed with grieC at the thoughts of it* But the comfortable part of my discourse, namel}^, that my de- parture is only in order to return to him that sent me, and that I will soon after send 3'ou the Holy Spirit, and the other ad- vantages that will thence result to you, are neither considered^ nor are you solicitous about them. Nevertheless, if ye will lis- ten, I will plainly tell you the truth. Ye are so far from hav- ing reason to be dejected at the thoughts of my departure, that, on the contrary, it is really profitable and expedient for you, that I should now depart : for such is the order and dispen- sation of Providence towards you, and the appointment of my Father's eternal and all-wise counsel, that before I go and take possession of my kingdom, the Comforter, which is the Holy Spirit, cannot be sent unto you ; but when I am departed from you, and have all power in heaven and in earth committed unto me, then I will send him unto you. And when he com- eth, he shall abundantly support and comfort you under all your troubles ; shall powerfully plead your cause against your ad- versaries ; and shall, with wonderful efficacy, cause the doctrine of the Gospel to spread and prevail in the world, against all op- position. He shall particularly, and in a most extraordinary and convincing manner, make the world sensible of the greatness and heinousness of a sin of which they were not aware ; of the righteousness and justice of a dispensation they did not under- stand, and of the execution of a most remarkable judgment they did not expect. First, by wonderfully attesting and confirming the truth of my doctrine, by the gift of tongues, and other wonderful signs, he shall convince the world of the greatness and heinousness of their sins in disbelieving and rejecting me. Secondly, by demonstrating that my departure out of the world, was not perishing and dying, but only a returning to my Father, in order to be invested with all power both in heaven and earth J he shall convince the world of the righteousness 44 346 LIFE OF CHRIST. and justice of my cause, and of the excellency of that dispensa- tion which I preach and declare to mankind. Lastly, by mightily destroying the power of the devil and dominion of sin, and propagating the doctrine of true religion in the world, with wonderful efficacy and success, he shall con- vince men of my power and authority to execute judgment up- on mine enemies, for the establishment of my kingdom upon earth. There are yet many other things hereafter to be done in rela- tion to the settling and establishing of my church, which, if it were proper, I would now acquaint you with ; but ye are not yet prepared to understand and receive them. Howbeit, when the Spirit of truth, whom I promised you, is come, that shall enlarge your understandings, remove your prej- udices, and instruct you in all necessary and divine truths, to enable you to go through that great work which I have begun in person, and which I will carry on by your ministry, for the Spir- it is not to begin any new work, or to found any new doctrine of himself. But as I have taught, and will teach you, only in my Father's name, so the Spirit shall instruct you only in mine and my Father's will, and in things necessary to promote and carry on the same design. Every thing that he does shall be only in order to manifest my glory, and establish my religion in the world : even as every thing that I have done has been only to manifest my Fa- ther's glory and reveal his will to mankind. For as all that I have taught, is only what I received from my Father, so all that the Spirit shall teach you, is only what he receives from me. Whatsoever, I say, the Spirit shall teach you, is only what he receives from me ; for receiving from my Father, I call receiving from me, and teaching his will is teaching mine ; seeing all things that the Father hath are common to me, and all power and do- minion by him committed to me. And now be careful to remember what matter for comfort I have given you, and support yourselves with it under the ap- proaching distress. It is now indeed, but a very little while before I shall be taken away from you ; nevertheless let not this cause you to despair ; for, after I am departed, it will be also a little while before I appear to you again ; forasmuch as my being taken away from you, is not perishing, but only returning to my Father. At these last words of Jesus, the disciples were greatly dis- turbed and troubled, not understanding his true meaning, that in a very short time he should be taken from them by death ; and that after having overcome death by a glorious resurrection, he would appear to them again before his ascension into heav- I LIFE OF CHRIST. 347 en. Not luiderstanding l}n>, I say, they inquired one of an- other, What can iie mean by tellini^ us, that in a very little time he shall be taken out of our sight ; and that in a very little time more we shall see him ag^ain, and this because he goeth to the Father ? We cannot understand the meaning of all this. Jesus, observing their perplexity, and knowing that they were desirous of asking him, replied, " Why are ye thus dis- turbed and perplexed about what I told you ? Is it a thing so very hard to be understood, that I said, within a very lit- tle time I should be taken away from you, and that within a very little time more, I should appear to you again ? Verily, verily, I tell you 1 must very soon depart out of this world. Then the world, who are your enemies, will rejoice and triumph over you, as if they had destroyed me, and wliolly suppressed you ; and ye, for your parts, will be overwhelmed with grief and sorrow. But within a short time I will return to you again ; and then your sorrow shall be turned into exceeding great joy. Even as a woman when she is in labor, hath great pain and sorrow for the present, but as soon as she is delivered, forgets all her sufferings, and rejoices greatly at the birth of her son ; so ye, while ye are under the immediate apprehension of my departure from you, and during that time of distress and temp- tation, which shall befall 3'ou in my absence, will be full of sor- row and anxiety of mind ; but when I return to you again, then shall 3'e rejoice with joy unspeakable and full of glory, and no power or malice of man shall ever be able to take from you any more the cause or continuance of it. But though I shall return to you again, and your hearts will thereupon be filled with inexpressible joy, and which never shall be taken from you any more ; yet there will be no necessity that I should then continue long with jou in person, to instruct you upon every occasion, as 1 have now done, with my own mouth. For besides that the i^oly Spirit will be sent to instruct you in all things necessary, my Father himself also will liear your petitions, and be ready to grant you whatsoever you shall desire of him in my name, and as being my disciples. Hitherto ye have asked nothing of God in my name ; but from henceforth put up your petitions in my name ; and what- soever ye shall so ask for the glory of God, and in order to enable you to go through the work of your ministry successful- ly, shall certainly be granted you : that your joy, which will begin at my appearing to you again after my death, may be completed by the wonderful success and efficacy of your own ministry. 348 LIFE OF CHRIST. These things I have told you at present, imperfectly and ob- scurely, according as your capacities are able to bear them. But the time is coming, when 1 will speak to you with more openness, freedom, and plainness, the whole will of my Fa- ther concerning the nature and establishment of my kingdom, and for what things, and in what manner ye ought to pray unto him. At that time ye shall with firm assurance pray to my Fa- ther in my name for what ye want. And I need not tell you, that I will intercede with the Father on your behalf; for besides the love he has borne for me, and the power and authority my prayers have with him, he has moreover of him- self a great love for you, and a ready disposition to grant your prayers, because ye are become grateful and acceptable to him, by your love towards me, which ye have shewn in embrac- ing wilhngly that holy doctrine v.-hich i have revealed to you from him. To conclude : the sum of what I have told you is briefly and plainly this. I came down from heaven from God my Father, and have lived upon earth in the state of frail and mortal man, that I might reveal to mankind the will of my heavenly Father, and the way to attain eternal life and happi- ness ; and now having finished this great work, I am about to leave this world, and return again to my Father, from whence I at first came. These last words of Jesus, being more plain and express than any he had before spoken, so that now the disciples clearly perceived, that the departure he had so oftened mentioned was no other than his actual going out of this world, they repli- ed, Now, Lord, you speak plainly and without any figure ; so that we apprehend fully what you mean. And now that our curiosity is satisfied, you have likewise greatly confirmed our faith ; having given us a certain token whereby we are assured that you know all things, even the hearts and secret thoughts of men ; since you have answered us a question which gave us great perplexity, and we were desirous to ask your opinion, but were afraid : but now we are convinced, that you are endued with a truly divine power, and did, indeed, come forth from God. To which Jesus answered, and do you now at length firmly believe in me ? Are ye resolved to continue steadfast in this faith ? Do you think yourselves able to persevere immoveably in the profession of it ? Be not confident of your own strength ; but pray that ye may be delivered from temptation in the time of distress, such as will come upon you much sooner than ye expect. For I tell you, that ye will all of you, within a few hours, utterly forsake me, and i\y in hopes to secure yourselves, LIFE OF CHRIST. 34g leaving me alone. And yet I should not say alone, since my Father is with me, who is more than all. I have, therefore, acquainted you with these things before- hand, that your minds may be furnished with suilicient matter of comfort and strength to bear up under all temptations, from the consideration of my having foretold both what distress will befal you, and how ye shall terminate your victory over all your enemies. You must, indeed, expect to meet with much afiliction; but let not this discourage you : I have subdued the world ; fol- low my example, and partake of my reward. Having thus finished this discourse, " Jesus lifted up his eyes to heaven, and prayed" with great fervency to his Father ; the prayer itself is recorded in the xviith chapter of John, the sub- stance and import of it is as follows : *' Oh Almighty Father, now the time of my suffering, for which I was sent into the world, is arrived ; I entreat thee support me under it, and make me triumph over death by a glorious resurrection, and ascen- sion into heaven ; that by this means the glory may redound to thee, and cause thy will to be believed and obeyed through all the world, to the salvation of mankind ; according to the full intent of that office and power with which thou didst originally invest me. In order to the bringing about this great design of salvation, I have declared thy will to mankind. I have publish- ed thy precepts, and discharged the great mission intrusted to me ; I have preached thy doctrine of repentance unto salvation, and have finished the work which thou sentest me to do, to the glory of thy name upon earth ; and now to complete the great design, do thou, O Almighty Father, likewise glorify me with thine own self. Support me under my sufferings : let me pre- vail and triumph over death, by a glorious resurrection, and exalt me again to the same glory in heaven, which I had with thee before the creation of the universe. I have manifested thy will to the disciples, the men that thou gavest me out of the world. To those persons thou didst in thine infinite wisdom appoint, that thy truth should be made known. Therefore to them I have revealed the mysteries of thy kingdom, the precepts of thy Gos- pel, and the doctrine of thy salvation. "And this doctrine they have willingly embraced, steadfastly adhered to, and sincerely obeyed ; as they are fully satisfied and convinced, that what I taught them as from thee was really a divine doctrine, taught by thine immediate appointment and command ; and that 1 did not preach any human invention or institution of men, but was really sent by the divine authority and commission. '* For these persons, therefore, I now pray, that as thou hast begun the work of their salvation, by my preaching and reveal- ing to them thy will, while I have been present with them here 350 LIFE OF CHRIST. upon earth, so also that thou wouldst preserve them when 1 am departed from this world, and complete the work of their salva- tion by my resurrection and ascension into heaven, after my death. I do not pray for the unbelieving- impenitent world, but for those who liavc embraced that most hoty doctrine, which thou hast taught them through me by my preaching ; for those who have glorified, and will glorify my name, by their ministry, and who consequently are to be esteemed as thine own, in common with me. I am now about to leave the world, in order to return to thee : but these my disciples, who continue after me, I recommend to thy divine protection, when I am gone : endue them with powers to persevere in preaching and practising- the truth, and to deliver the same holy doctrines which I have given to them, that so they may remain inseparably united to me, as I am to thee. So long as I have been with them in the world, I have watched over them, and kept them from falling away, both by example^ preaching, and continual admonition, accord- ing to the power and authority which thou didst commit to me ; nor has any one of my apostles miscarried under my care, ex- cept that perfidious traitor, who, as the Scripture foretold, has ungratefully conspired with my enemies to destroy me, and will perish according to his deserts. While I have continued with my disciples, I have watched over them and preserved them un- der mine own eye ; but now, as I am going to leave the world, I beseech thee to keep and assist them by thy good Spirit, and let the expectation of their continuing under thy special care and protection, be their comfort and support in my absence. The world, indeed, will persecute and hate them on this account, as my doctrine is repugnant to their lusts and appetites, the passions, designs, and inclinations of worldly men ; it must necessarily be that the vicious and incorrigible world will oppose and persecute them, as it has before persecuted me. I beseech thee, therefore, take them under thy particular care, to support them against the violence and oppression of an evil world. I do not desire that thou shouldst take them out of the world, but preserve them in it to be instruments of thy word, thy glory, and to be teachers of thy truth ; nor suffer them to be either de- stroyed by the malice and violence, or corrupted by the evil cus- toms and opinions, of a perverse and wicked generation. " They are of a temper and spirit very different from the current aflections and common dispositions of the world, ac- cording to the example of purity which I have set before them. Do thou preserve and increase in them that moderation and candor of mind, cause them to be thoroughly aflected and im- pressed with that true doctrine so frequently recommended to them from my mouth, so as to express it visibly in their lives and practice, and to promote it zealously in their preaching; LIFE OF CHRIST. 351 that they may, both by word and good example, become worthy and successful mhiisters of my Gospel. *' For as thou hast sent me into the world to reveal thy will to mankhid, so send 1 these my apostles to continue preaching the same doctrine begun by me. . And the principal design of my exemplary life, constant teaching, and now voluntarily offer- ing myself to death for it, is, to sanctify and enable them to preach with success and efficacy for the salvation of men. Nei- ther pray I for these my apostles only, but for all others, who shall, by their preaching and practice, promote thy true religion; and being converted from the world, may, by their sincere en- deavors, go on to reform others, convincing the world of the excellency of their religion, and consequently enforcing men to acknowledge the truth and divine authority thereof. For pro- moting which great end, 1 have communicated to my apostles the same power and authority of doing mighty works for the confirmation of their doctrine, and the evidence of thy truth, as thou didst communicate to me : that so I working in them, as thou hast done in me, and thus confirming with great efficacy and demonstration of the spirit, they may establish the same doc- trine which I published in person, the world may, by this evi- dence, be convinced that I was really sent by thee, and that my disciples act by the same divine commission. " Holy and Almighty Father, all those whom thou hast thus given me, who have heartily embraced my doctrine, and sincere- ly obeyed it, I desire that thou wouldest make them partakers of the same happiness with myself, and exalt them to behold the incomprehensible glory wherewith thou didst originally in- vest me, in thy eternal love, before the foundation of the world. The generality of mortals, O righteous Father ! have not known thee, nor been willing to embrace and obey the revelation of thy will. But I have known thy will, and have made it known to my disciples, men of simplicity and honesty; and they have embraced and obeyed it. And I will continually make it known to them more and more, that they may grow up and improve in faith, in holiness, and in all good works, so as finally to arrive, and cause others to arrive, at that eternal happiness, which is the effect of thy infinite love towards me, and through me tow- ards them.." This pious and benevolent prayer being ended, Jesus and his disciples came down from the mount of Olives into a field below, called Gethsemane, through which the brook Cedron ran, and in it, on the other side of the brook, was a garden, called the garden of Gethsemane. Here he desired his disci- ples to sit down, till he should retire to pray, taking with him Peter, James, and John, those three select disciples, whom he had before chosen to be witnesses of his transfiguration, and now 352 LIFE OF CHRIST. to be eye-witnesses of his passion, leaving the other disciples at the garden door, to watch the approach of Judas and his band. The sufferings he was on the point of undergoing were so great, that the very prospect of them terrified him, and made him express himself in this doleful exclamation, " My soul is exceeding sorrowful even unto death ; tarry ye here, and watch." On this great occasion he sustained those grievous sorrows in his soul, by which, as well as by dying on the cross, he became a sin-offering, and accomplished the redemption of mankind. He now wididrew from them about a stone's cast, and his human nature being overburdened beyond measure, he found it necessary to retire and pray, that if it was possible, or con- sistent with the salvation of the world, he might be delivered from the sufferings which were then lying on him. It was not the fear of dying on the cross, which made him speak or pray in such a manner. To suppose this would infinitely degrade his character. Make his sufferings as terrible as possible, clothe them with all the aggravating circumstances of distress ; the blessed Jesus, whose human nature was strengthened by being connected with the divine, could not shrink at the prospect of sufferings, or betray a weakness which many of his followers, who, though mere men, were strangers to. He addresses his divine Father with a sigh of fervent wishes that the cup might, if possible, be removed from him : in the Greek it is, " O that thou wouldest remove this cup from me!" And having first kneeled and prayed, he fell prostrate on his face, accompanying his address with due expressions of resignation, adding, imme- diately, *' Not as I will, but as thou wilt." Having praj^ed, he returned to his disciples, and finding them asleep, he said to Peter, " Simon, sleepest thou ? couldest thou not watch one hour ?" Thou, who so lately didst boast of thy courage and constancy in my service, canst thou so soon forget thy Master ? But in his greatest distress he never lost sight of that kind concern he had for his disciples. ^' Watch ye," said he, " and pray, lest ye enter into temptation." Neither was he, on those extraordinary occasions, in the least chagrined with the offences which they had committed through frailty and human weakness ; on the contrary, was always willing to make excuses for them ; alleging, in their defence, ** that the spirit" truly " was willing, but the flesh was weak." It seems, from these particulars, that he spent some considerable time in his addresses ; because the disciples fell asleep in his absence, and he himself retired again to pray ; for the sorrows of our Lord continuing to in- crease upon him, affected him to such a degree, that he retired a second time, and prayed to the same purpose, saying, " O my LIFE OF CHRIST. 853 Father, if this cup may not pass away from me, except I drink it, thy will be done :" after which he returned again to them, and found them asleep, '' for their eyes were heavy." He returned thus frequently to his disciples, that they, by reading his distress in his countenance and gesture, might be witnesses of his passion, which proves that his pains. were be- yond description intense, and complicated ; for he went away the third time, to pray, and notwithstanding an angel was sent from heaven to comfort and strengthen him, yet they over- whelmed him, and threw him into an agony : upon which he still continued to pray more earnestly. But the sense of his suflerings still increasing, they strained his whole body to so violent a degree, that his blood, as it were, was pressed through the pores of his skin, which they pervaded, together with his sweat, and fell down in large drops on the ground. '' And he left them and went away again. And there appeared an angel unto him from heaven strengthening him. And being in an agony he prayed the more earnestlj^ : and his sweat was as it were great drops of blood falling down to the ground."' Thus did he suffer unspeakable sorrows in his soul, as long as the divine wisdom thought proper. At Jength he obtained relief, being, heard on account of his perfect and entire submission to the will of his heavenly Father. " And when he rose up from prayer, and was come to his dis- ciples, be found them sleeping for sorrow." This circumstance shews how much the disciples were affected with their Master's sufferings. The sensations of grief which they felt on seeing his unspeakable distress, so overpowered them, that ■ they sunk into sleep. Our blessed Saviour, for the last time, came to his disciples, and seeing them still asleep, he said, " Sleep on now, and take your rest ; behold, the hour is at liand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going ; be- hold he is at hand that doth betray me." Matt. xxvi. 45, &ic. The event will soon be over, which causes your sorrow : I am betrayed, and ready to be delivered unto death. 45 ^54 LIFE OF CHRIST. CHAPTER XXXIV. The blessed Redeemer is taken by a band of Soldiers, at the information of the traitor Judas. — Heals a ivound given the High Priest^s servant by Simon Peter. Judas, wlio had often resorted to the garden of Gethsemane with the disciples of our Lord, knowing the spot, and the usual time of his Master's repairing thither, informed the chief priests and elders that the proper time for apprehending Jesus was now come. They therefore sent a band of soldiers with him, and servants carrying lanterns and torches to shew them the way ; because, though it was always full moon at the passover, the sky might be dark with clouds, and the place whither they were going was shaded with trees. At tlie same time a deputation of their number accompanied the band, to see that every one did his duty. Judas having (bus received a band of men and officers from the chief priests and pharisees, they went thither with lanterns, - and torches, and weapons ; for they were exceeding anxious to secure and get him into their hands : and the soldiers having, perhaps, never seen Jesus before, fomid it necessary ,that Judas should distinguish him, and point him out to them by some par- ticular sign. The treacherous Judas v.ent before the band, at a small dis- tance, to prepare them for the readier execution of their office, by kissing his Master, which was the token agreed upon, that they might not mistake him, and seize a wrong person. ** And he that was called Judas, one of the twelve, went before them and drew near unto Jesus, to kiss him." Stung with remorse at the horrid engagement into which he had entered, and not being now able to retract from the execution of it, he deter- mined to make use of art in his vile proceedings, and weakly imagined he could deceive him whom he was about to betray, on a supposition, that when he should give the kiss, it might be considered by his Master as a singular mark of his affec- tion. When, therefore, they approached near the spot, Judas (who was at the head of the band) suddenly ran forward, and coming up with Jesus, said, " Hail, Master ! and kissed him. And Jesus said unto him. Friend, wherefore art thou come ^ Betrayest thou the Son of man with a kiss .?" Before, how- ever, Judas could make any reply, the band (who had jSxed their eyes on the person he had kissed) arrived immediately, and surrounded Jesus. Llt^E OF CHRIST. 355 The artifice and wicked designs of the base and perfidious Judas are here manifestly displayed. In order to conceal his villany from his Master and his disciples, he walked hastily, and without waiting for the band, went up directly and saluted him ; wishing, perhaps, to have that considered as a token for apprizing him of his danger. But Jesus did not fail to con- vince him that he ^lew the meaning and intent of his salutation, saying, *' BetrayM thou the Son of man with a kiss .'*" Judas certainly concealed his treachery so well, that Peter did not suspect him, as it is probable he would have struck at him, rather than at Malchus, the high priest's servant. The appointed time of our Lord's suderings being now come, he did not, as formerly, avoid his enemies ; but on the contrary, on their telling him they sought Jesus of Nazareth, he replied, *' I am he :" thereby intimating to them, that he was willing to put himself into their hands. At the same time to shew them that they could not apprehend him without his own consent, he, in an extraordinary manner, exerted his divine power ; he made the whole band fall back, and threw them to the ground. " Je- sus, therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye ? They answer- ed him, Jesus of Nazareth. Jesus said unto them, I am he. And Judas also who betrayed him, stood with them. As soon then as he had said unto them,. I am he, they went backward, and fell to the ground." But the soldiers and the Jews, ima- gining, perhaps, that they had been thrown down by some demon or evil spirit, with whom the Jews said he was in confed- eracy, advanced towards him a second time. " Then asked he thenr, again, Whom seek ye ?, and they said, Jesus df Nazareth. Jesus answered, I have told you that I am he," expressing again his willingness to fall into their hands. " If, th(?relbre, ye seek me, let these go their way." If your business be with me alone, suffer my disciples to pass : for the party had sur- rounded them also. He seems to have made this request to the soldiers, that the saying might be fulfilled which he spake, " of them which thou gavest me have I lost none." For as he al- ways proportioned the trials of his people to their strength ; so here he took care that the disciples should escape the storm, which nolle but himself could sustain. At length, one- of the -soldiers, more daring than the rest, rudely caught Jesus, and bound him ; upon which Peter drew his sword, and smote off the ear of the high priest's servant, wdio probably was showing greater forwardness than the rest in this business. ** Then Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his right ear ; the servant's name was Malchus." The enraged disciple was on the point of singly attacking the whole band, when 356 LIFE OF CHRIST. Jesus ordered him to sheath his sword ; telhiig him that his unseasonable and imprudent defence might prove the occasion of his destruction. " Then said Jesus unto him, Put up again thy svvord into liis place : for all they that take the sword shall perish with the sword." Matt. xxvi. 52. He told him like- wise, that it implied both a distrust of God, who can always employ a variety of means for the safety of his people, and also his ignorance in the Scriptures. " Thinkest- thou," said he, " that I cannot now pray to my Father, and he shall pres- ently give me more than twelve legions of angels ^ But how then shall the Scriptures be fulfilled that thus it must be .?" Matt. xxvi. 53. The word legion was a Roman military term, being the name which they gave to a body of five or six thousand men ; where- fore, in regard that the band which now surrounded them was a Roman cohort, our Lord might make use of this term, by way of contrast, to show what an inconsiderable thing the co- hort was, in comparison of the force he could summon to his assistance ; more than twelve legions, not of soldiers, but of angels. He yet was tenderly inclined to prevent any bad con- sequences which might have flowed from Peter's rashness, by healing the servant, and adding, in his rebuke to him, a decla- ration of his willingness to sufler. " The cup which my Father has given me, shall I not drink it .^" The circumstance of his healing the ear of Malchus, by touching it, evidently implies, that no wound, or distemper, was incurable in the hand of Jesus : neither was any injury so great that he could not forgive. It seems .somevvhat surprising that this evident miracle did not make an impression upon the chief priests, especially as our Lord put them in mind, at the same time, of his other miracles ; for having first said, " Sufler ye thus far. And he touched his ear and healed him :" he added, " Be ye come -out as against a thief, with swords and staves ? When I was dail}- with you in the temple, ye stretch- ed forth no hands against me : but this is your hour, and the power of darkness." Liike, xxii. 51, &lc. The priests had kept at a distance, for some time, but drew near, when they understood that Jesus was in their power ; for they were proof against all conviction, being obstinately bent on putting him to death. And the disciples, wlien they saw their Master in the hands of his enemies, forsook him, and fled, according to his prediction ; notwithstanding they might have followed him with- out danger, as the priests had no design against them. " Then all the disciples forsook liim, and' fled. Then- the band and the captain and officers took Jesus and bound him." But it was not the cord which held him ; his immense charity was by far the stronger bond. He could have broken those weak ties, and LIFE OF CHRIST. 35t exerted his divinity in a more wonderful manner ; he could have stricken them all dead, with as much ease as he had before thrown them on the ground ; but he patiently submitted to this, as to every other indignity which they chose to ofler him ; so meek was he under the greatest injuries. Having tlius secured him, tliey led him away. " And there followed him a certain young man, having a linen clodi cast about his naked body ; and the young men laid hold of him ; and he left the linen cloth, and fled from them naked." This, perhaps, was the proprietor of the garden, who, being awakened with the noise, came out with the linen cloth, in which he had been lying, cast round his naked body ; and having a respect for Jesus, followed him, for- getting the dress he was in. They first led him to Annas, father-in-law of Caiaphas, who was high priest that year. Annas having himself discharged thQ office of high priest, was consequently a person of distinguished character, which, together with his relation to the high priest, made him worthy of the respect they now paid him. But he refused, singly, to meddle in the aflair ; they therefore carried Jesus to Caiaphas himself, at whose palace the chief priests, elders, and scribes, were assembled, having staid there all night to see the issue of dieir stratagem. This Caiaphas was he that advised the council to put Jesus to death, even admitting he was innocent, for the safety of the whole Jewish nation. He seems to have enjoyed the sacerdotal dignity during the whole course of Pilate's government in Judea ; for he was advanced by Valerius Gratus, Pilate's predecessor, and was divested of it by Vitellius, governor of Syria, after he had deposed Pilate fi'om his procurator ship. CHAPTER XXXy. Fulfilment of our Lo7'cVs prediction concerning Peter. The apprehending of their dear Master could not but strike his disciples with horror and amazement; though he had fore- warned them of that event, such was 'IRcir consternation, thai they fled different ways: some of them, however, recovering out of the panic that had seized them, followed the band at a distance, to see what the issue would be. Of this niMnber was Peter, and another disciple, whom John has mentioned, without giving his name, and who therefore is supposed to have been John himself. This disciple being acquainted at the high 358 LIFE OF CHRIST. priest's, got admittance for himself first, and soon after for Pe- ter, who had come with him. "And Simon Peter followed Jesus, and so did another disciple. That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door widiout. Then went out that other disciple which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. And when they had kindled a fire in the midst of the hall, and were sat down together, Peter sat down among them." The maid servant, who kept the door, concluding Peter to be a disciple also, following after him to the fire, and looking earnestly at him, charged him with the supposed crime. " Then saith the damsel that kept the door, unto Peter, Art not thou also one of this man's disciples.^" This blunt attack threw Peter into such confusion, that he flatly denied his having any connexion with Jesus,* rephing, "I am not ;" and adding, " I know not, neither understand I what thou sayest." As if he said, I do not understand any reason for your asking me such a question. Thus the very apostle who had before acknowledged his Master to be the Messiah, the Son of the living God, and had so confidently boasted of his fortitude, and firm attachment to him in the greatest dangers, proved himself an arrant deserter of his cause upon trial. His shameful fears were altogether inexcusable, as the enemy who attacked him was one of the weaker sex, and the terror of the charge was in a great meas- ure taken ofi', by the insinuation made in it that John was like- wise known to be Christ's disciple : for as he was known at tlie high priest's, he was consequently known in that character. " Art thou not also one of this man's disciples .^" Art thou not one of them, as well as he who is sitting with you ? Nothing can account for this conduct of Peter, but the confusion and panic which had seized him on this occasion. As his inward perturbation must have appeared in his countenance and ges- ture, he did not choose to stay long with the servants at the fire. He went out, therefore, into the porch, where he was a little concealed. " And he went into the porch : after^ he had been some time there, another maid saw him, and began to say to them that stood by, This is one of them ; and he again deni- ed it, with an oath, I know not the man ;" adding perjury to falseliood. After Peter had been thus attacked without doors, he thought proper to return and mix, with the crowd at the fire. " And Simon Peter stood and warmed himself" From this circum- stance, it is clear, that the ensuing was the third denial ; and that Peter left the porch where the second denial happened, and was come again into the hall. " Here one of the servants LIFE OF CHRIST. 859 of the high priest, (being his kinsman whose ear Peter cut of};) saith, Did not I see thee in the garden with him f Pe- ter then denied again, and immediately the cock crew." The words of Malchus' kinsman, bringing to Peter's remembrance what he had done to that man, threw him into such a panic, that when those that stood by repeated the charge, he impru- dently denied it : he even " began to curse and to swear, say- ing, 1 know not this man of whom ye speak." For when they heard Peter deny the charge, they supported it by an argu- ment drawn from the accent witli which he pronounced his answer. " Surely thou art one of them : for thou art a Galile- an, and thy speech agreeth thereto :" so that being pressed on all sides, to give his lie the better color, he profaned the name of God, by imprecating the bitterest curses on himself, if he was telling a falsehood. Perhaps he hoped by these acts of im- piety, to convince them effectually, that he Was not the disci- ple of the holy Jesus. Thus the apostle denied his Master three distinct times, with oaths and asseverations, totally forgetting the vehement protes- tations he had made, a few hours before, that he would never deny him. He was, probably, permitted to fall in this man- ner, to teach us two lessons ; first, that the strongest resolutions formed in pur own strength, cannot withstand the torrent of temptation; secondly, that the true disciples of Christ, though they fall, shall be brought to a conviction of their sin ; for he no sooner denied bis Master the third time, than the cock crew, and first awakened in him the conviction of his sin. " And the Lord turned and looked upon Peter ; and Peter remembered the words of the Lord, how he had said unto him. Before the cock crow, thou shalt deny me thrice. And Peter went out and wept bitterly." St. Luke is the Evangelist who particular- ly mentions this beautiful circumstance of Christy's turning gnd looking on Peter. The members of the council who sat, on Jesus, were placed at the upper end of the hall : in the other were the servants, with Peter, at the fire : so that Jesus being probably, placed on some eminence, that his judges, who were numerous, might see and hear him, could easily look over towards Peter, and observe him denying him, and in passionate terms, loud enough to be heard, perhaps, over all the place. The look pierced him, and with the crowing of the cock brought his blaster's prediction fresh into his mind. He was stung with deep remorse, and being unable to contain himself, he covered his face with his garment, to conceal the confusion he was in, and going out into the porch, wept very bitterly. All this passed while the priests examined Jesus, with many taunts and revilingsj and while the most zealous of Christ's disciples was denying him with oaths and imprecations, the peo- 360 LIFE OF CHRIST. pie insulted him in ihe most inhuman manner. Thus a compli- cation of injuries, insults, and indignities, was. at one time heap- ed upon the blessed Redeemer, the meek and mild Jesus, in order to fulfil the prophecies concerning, him, and teach his followers a lesson of humility. CHAPTER XXXVI. The Saviour of the world is arraigned at the bar of the San- hedrim, and tried by the Jeivish Council. When the band of soldiers arrived at the high priest's with Jesus, they found there all the chief priests, the scribes, and the elders assembled. *' And as soon as it was day, the elders of the people, and the chief priests, and the scribes, came to- gether, and led him into their council. And the high priest asked Jesus of his disciples, and his doctrine." He inquired of him what his disciples were ; for what end he had gathered them ; whether it was to make - himself a king, and what the doctrine was which he taught them ? In these questions there was a great deal of ai't ; for as the crime laid to our Saviour's charge was, that he had set up for the Messiah, and deluded the people, they expected he would claim that dignity in their presence, and so would, on his own confession, have condem- ned him, without any farther process. Tliis was unfair, as it was artful and ensnaring. To oblige a prisoner on his trial to confess what might take away his life was a very unequitable method of proceeding ; and Jesus expressed his opinion thereof with very good reason, and complained of it, bidding them prove what they had laid to his charge by witnesses. " Jesus answered him, I spake openly to the world, I ever taught in the synagogue, and in the temple, whither the Jews always resort, and in secret have I said nothing. Why askest thou me? ask them which heard me what I have said unto them ; behold they know what I said." It was greatly to the honor of our blessed Redeemer, that all his actions were done in public, under the eye even of his enemies : because, had he been carrying on any imposture, the lovers of goodness and truth had thus abundant opportunities of detecting him : with propriety, he therefore, in his defence, appealed to that part of his character, but his an- swer was construed disrespectful ; *' for when he had thus spok- en, one of the officers which stood by, struck Jesus with the palm of his hand, saying, Answerest thou the high priest so ?" LIFE OF CHRIST. d61 To which he meekly replied, with the greatest serenity, " If 1 have spoken evil, bear witness of the evil : but if well, why smitest tlioii me f" Shew me, prove before this court, wherein my crime consists, or record it on the evidence on the face of my trial; which if you cannot, how can you answer this inhu- man treatment to a defenceless prisoner, standing on his trial before the world, and in open court? Thus Jesus became an example of his own precept, " Who- soever shall smite thee on thy right cheek, turn to him the other also," Matt. v. 39 ; bearing the greatest injuries with a patience that could not be provoked. When the council found that Jesus declined answering the questions, whereby they expected to have drawn from him an acknowledgment of his being the Messiah, they proceeded to examine many witnesses io prove his having assumed that char- acter : as they considered such a pretension as blasphemy in his mouth, who being only a man, according to their opinion, could not, without the highest aflVont to the divine majesty, pretend to the title of the Son of God, as it belonged only to the Messiah. But in this examination they acted like interested and enra- ged persecutors, rather than impartial judges, forming their questions in the most artful manner, in order, if possible, to draw expressions from him, which they might pervert into sus- picions of guilt, as some foundation for condemning Jesus, who had so long and faithfully labored for their salvation. Their witnesses, however, disappointed them, some of them disagreeing in their story, and others mentioning things of no manner of importance. At last, two persons, agreed in their depositions, namely, in hearing him say, that he was able to destroy the temple of God, and to raise k in three days. But this testimony was absolutely false ; for our great Redeemer never said he could destroy and build the temple of Jerusalem in three days, as they affirmed. It is true, that after banishing the traders from the temple, when the Jews desired to know by what authority he undertook to make such a reformation, he referred them to the miracle of his resurrection ; bidding them '* destroy this temple (pointing probably to his body) and in three days he would raise it up." The witnesses, therefore, either through malice or ignorance, perverted his answer into an affirmation, that he was able to destroy and build the mag- nificent temple of Jerusalem in three days : and the judges con- sidered this assertion as blasphemy, because it could be only done by the divine power. Our Saviour made no reply to the evidences that were pro- duced against him, which greatly provoked the high priest, who, supposing that he intended by his silence to put an affront 46 *^ 362 I-IFE OF CHRIST. on the council, rose from his seat, and, with great perturbation, demanded the reason for so remarkable a conduct. " Answer- est thou nothing r" said he, " what is it which these witness against thee ?" And some of the council added, " Art thou the Christ ?" To which our blessed Saviour answered. If I should tell you plainly, you would not believe me ; and if I should demonstrate it to you by the most evident and undeniable arguments, ye would neither be convinced, nor let me go. The high priest, finding all his attempts to trepan our Sav- iour, in vain, said to him, I adjure you solemnly, by the dread- ful and tremendous name of God, in whose presence you stand, that you tell me plainly and truly, whether thou art the Messiah, the Son of God. The consequence attending a confession of the truth did not intimidate the blessed Jesus ; for, being abjured by the chief magistrate, he immediately acknowledged the charge, adding. Ye shall shortly see a convincing evidence of this truth, in that wonderful and unparalleled destruction which I will send upon the Jewish nation ; in the quick and powerful progress which the Gospel shall make upon the earth ; and, finally, in my glo- rious appearance in the clouds of heaven, at the last day, the sign you have so often demanded, in confirmation of my mis- sion. Upon our blessed Saviour's making this answer, a number of them cried out at once, "Art thou the Son 'of God.?" To which our great Redeemer replied, "Ye say that I am:" a manner of speaking among the Jews, which expressed a plain and strong affirmation of the thing expressed. When the high priest heard this second assertion, he rent his clothes with great indignation, and said unto the council. Why need we trouble ourselves to seek for any more witnesses ? Ye yourselves, nay, this whole assembly, are witnesses, that he hath spoken manifest and notorious blasphemy : What think ye .^ To which they all replied, that for assuming to himself the char- acter of the Messiah, he deserved to be put to death. Then began the servants and the common people to fall upon him as a man already condemned ; spitting upon him, buffeting him, and ofiering him all manner of rudeness and indignities. They blindfolded him ; and some of the council, in order to ridicule him for having pretended to be the great prophet, bid him exercise his prophetical gift, in declaring who had smote him. Such was the treatment of the Son of God, the Saviour of sinners, which, though derogatory to his character, he bore with patience and resignation, leaving his people an example to follow his steps, and submit to the will of God in all things, nor murmur at any of the dispensations of his providence. LIFE OF CHRIST. 363 CHAPTER XXXVII. Our blessed Saviour is carried before the Roman Governor. — The traitor Judas becomes his own executioner. — Pilate pub- licly acquits Jesus, and refers his case to the decision of Herod. The blessed Jesus being tlius condemned, by the unanimous voice of the grand assembly, it was resolved to carry him be- fore the governor, that he likewise might pass sentence upon him. The Roman governors of Judea generally resided at Caesarea ; but at the great feasts they came up to Jerusalem, to prevent or suppress tumults, and to administer justice ; it being a custom for the Roman governors of provinces to visit the principal towns under their jurisdiction, on this latter ac- count. Pilate being accordingly come to Jerusalem, some time before the feast, had been informed of the great ferment among the rulers, and the true character of the person on whose account it was raised ; for he entertained a just notion of it : " He knew that for envy they had delivered him." He knew the cause of their envy, was impressed with a favorable opinion of Jesus, and wished, if possible, to deliver him from his vile persecutors. Early in the morning, the Jewish council brought Jesus to the hall of judgment, or governor's palace. They themselves, however, went not into the hall, but stood without, lest they should be defiled, and rendered incapable of eating the pass- over. Now Judas Iscariol, who had delivered his Master into the hands of the council, finding his project turned out very differ- ent from what he expected, was filled with the deepest remorse for what he had done. He saw all his golden dreams of tem- poral honors and advantages sunk at once to nothing ,- he saw his kind, his indulgent Master, condemned and forsaken by all his followers ; he saw all this, and determined to make all the satisfaction in his power for the crime he had committed. Accordingly, he came and confessed openly his sin, before the chief priests and elders, offered them the money they had given him to commit it, and earnestly wished he could recall the fatal transaction of the preceding night. It shews he thought this was the most public testimony he could possibly give of his Master's innocence, and his own re- pentance. I have, said he, committed a most horrid crime, in betraying an innocent man to death. 364 LIFE OF CHRIST. But this moving speech of Judas had no effect on the callous hearts of the Jewish rulers. They affirmed, that, however he might think the prisoner innocent, and for that reason had sin- ned in bringing the sentence of death upon his head, they were not to blame ; because they knew him a blasphemer, who de- served to die. " What is that to us ?" said they, " see thou to that." Nay, they even refused to take back the money they had given him as a reward for performing the base act of be- traying his Master. The deepest remorse now seized upon the wretched Judas, and his soul was agitated by the horrors of despair. The in- nocence and benevolence of his Master, the many favors he himself had received from him, and the many kind offices he had done for the sons and daughters of affliction, crowded at once into his mind, and rendered his torments intolerable. Racked with those agonizing passions, and unable to support the misery, he threw down the wages of his iniquity in the temple ; and confessing at the same time his own sin, and the innocence of his Master, went away in despair, and hanged himself. Thus perislied Judas Iscariot the traitor, a miserable example of the fatal influence of covetousness, and a standing monu- ment of divine vengeance to deter future generations from act- ing in opposition to the dictates of conscience, through a love of the things of this world ; for which this wretched mortal betrayed his Master, his friend, his Saviour ; and accumulated such a load of guilt on himself, as sunk his soul into the lowest pit of perdition. The pieces of silver cast down by Judas, were gathered up, and delivered to the priests, who thinking it unlawful to put them into the treasury, because they were the wages of a trai- tor, agreed to lay them out in purchasing the potter's field, and to make it a common burial place for strangers. This the Evangelist tells us was done, that a particular pro- phecy, relating to the Messiah, might be fulfilled : '* And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value ; and gave them for the potter's field, as the Lord appointed me." This prophecy is found in Zechariah ; but, by a mistake of some copyist, the word Jeremiah is inserted in the Greek manuscripts of St. Matthew's Gospel, unless we suppose with the learned Grotius, that this remarkable prophecy was first made by Jer- emiah, and afterwards repeated by the immediate direction of the Spirit by Zechariah ; and that, therefore, the Evangelist has only ascribed the prophecy to its original author. But, however this be, the prophecy is remarkable, and was remark- ably fulfilled. And the Evangelist, by thus appealing to a LIFE OF CHRIST. ttS public transaction, puts the truth of this part of the history be- yond all manner of exception. We have already observed, that the chief priests and elders refused to go themselves into the judgment-hall, lest they should contract some pollutions in tlie house of an heathen, which would have rendered them unfit for eating the passover. The same reason also hindered them from entering the governor's palace, on other festivals, when that magistrate attended in order to administer justice : a kind of structure was, therefore, erected, adjoining to the palace, which served instead of a tri- bunal or judgment seat. This structure, called in the Hebrew " Gabbatha," was finely paved with small pieces of marble of different colors, being always exposed to the weather. One side of this structure joined to the palace, and a door was made in the wall, through which the governor passed to this tribunal. By this contrivance, the people might stand round the tribunal in the open air, hear and see the governor when he spake to them from the pavement, and observe the whole ad- ministration of justice, without danger of being defiled, either by him or any of his retinue. Before this tribunal the great Redeemer of mankind was brought, and the priests and elders having taken their places round the pavement, the governor ascended the judgment seat, and asked them what accusation the}* brought against the pris- oner .^ Though nothing could be more natural than for the governor to ask ' this question, yet the Jews thought themselves highly affronted by it, and haughtily answered, If he had not been a very great and extraordinary malefactor, we should not have given you this trouble at all, much less at so unseasonable ah hour. Pilate then examined Jesus ; and finding he had not been guilty either of rebellion or sedition, but that he was accused of particulars relating to the religion and customs of the Jews, grew angry, and said. What are these things to me ? Take him yourselves, and judge him according to your own law. Plainly insinuating, that, in his opinion, the crime they laid to the pris- oner's charge was not of a capital nature : and that such pun- ishments as they were permitted by Caesar to inflict were adequate to any misdemeanor that Jesus was charged with. But this proposal of the Roman governor was absolutely re- fused by the Jewish priests and elders, because it condemned the whole proceeding ; and therefore they answered, AVe have no power to put any one to death, as this man certainly de- serves, who has attempted not only to make innovations in our religion, but also set up himself for a king. The eagerness of the Jews to get Jesus condemned by the Roman governor, who often sentenced malefactors to be cm- 366 LIFE OF CHRIST. clfied, tended to fulfil the saying of our great Redeemer, who, during the course of his ministry, had often mentioned what kind of death he was, by the counsel of Omnipotence, appoint- ed to die. Pilate finding it impossible to prevent a tumult, unless he proceeded to try Jesus, ascended again the judgment seat, and commanded his accusers to produce their accusations against him. Accordingly, they accused him of seditious practices, affirming that he used every method in his power to dissuade the people from paying taxes to Caesar, pretending that he him- self was the Messiah, the great king of the Jews, so long ex- pected. But they brought no proof of these assertions. They only insinuated, that they had already convicted him of this assertion ; which was absolutely false. Pilate, however, asked him, Is it true what these men lay to your charge, that you have, indeed, attempted to set up yourself as king of the Jews ? To which Jesus replied, Have you ever, during your stay in this province, heard any thing of me that gave you reason to suspect me guilty of secret practices and seditious designs against the government? Or do you found your question on- ly on the present clamor and tumult that is raised against me ? If this be the case, be very careful lest you be imposed on merely by the ambiguity of a word : for, to be " King of the Jews," is not to erect a temporal throne, in opposition to that of Caesar, but a thing of a very different nature; the kingdom of the Messiah is in the heavenly Canaan. To which Pilate replied, Am I a Jew? Can 1 tell what your expectations are, and in what sense you understand these words ? The rulers and chiefs of your .own people, who are the most proper judges of these particulars, have brought you before me as a riotous and seditious person ; if this be not the truth, let me know what is, and the crime thou hast been guilty of Jesus answered, I have a kingdom, and this kingdom I have professed to establish. But then it is not of this world, nor have my endeavors to establish it any tendency to cause disturbances in the government. For, had that been the case, my servants would have fought for me, and not suffered me to have fallen in- to the hands of the Jews. But I tell you plainly, my king- dom is wholly spiritual. I reign in the hearts of my people, and subdue their wills and affections into a conformity to the will of God. You acknowledge then, in general, answered Pilate, that you have pretended to be a king ? To which the blessed Jesus re- plied. In the sense I have told you, I have declared, and do now declare myself to be a king. For this very end I was born and for this purpose 1 came into the world, that I should bear witness to the truth ; and whosoever sincerely loves, and LIFE OF CHRIST. 367 Is always ready to embrace the truth, will have my testimony, and be convinced by it. Pilate answered, *' What is truth ?" And immediately went out to the Jews, and said unto them, I have again examined this man, but cannot find him guilty of any fault, which, according to the Roman law, is worthy of death. This generous declaration made by the governor, of the in- nocence of our blessed Saviour, had no effect on the supersti- tious and bigoted Jews. They even persisted in their accu- sations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee: "He stir- reth up," said they, '^ the people, beginning from Galilee to this place.'' Jesus, however, made no answer at all to this heavy charge, Nay, he continued silent, notwithstanding the governor himself expressly required him to speak in his own defence. A conduct so extraordinary, in such circumstances, astonished Pilate ex- ceedingly ; for he had great reason to be persuaded of the in- nocence of our dear Redeemer. The truth is, he was altogeth- er ignorant of the divine counsel, by which the whole affair was directed. There were many reasons which induced the blessed Jesus not to make a public defence. He came into the world purely to redeem lost and undone mankind, by oflering up himself a sacrifice to appease the wrath of his Almighty Father ; but had he pleaded with his usual force, the people had, in all probabil- ity, been induced to ask his release, and consequently his death had been prevented. Besides, the gross falsehood of the ac- cusation, known to all the inhabitants of Galilee, rendered any reply absolutely needless. In the mean time the chief priests continued to accuse him with great noise and tumult. And the meek and humble Je- sus still continuing mute, Pilate spake again to him, saying, Wilt thou continue to make no defence ? Dost thou not hear how vehemently these men accuse thee ? But Pilate recollecting what the chief priests had said with regard to a sedition in Galilee, asked if Jesus came out of that country ? and on being informed he did, he immediately or- dered him to be carried to Herod, who was also then at Je- rusalem. The governor supposed that Herod in whose dominions the sedition was said to have been raised, must be a better judge of the affair than himself. Besides, his being a Jew rendered him more versed in the religion of his own country, and gave him greater influence over the chief priests and elders ; he there- fore considered him as the most proper person to prevail on the Jewish council to desist from their cruel prosecution. But §68 LIFE OF CHRIST. if, contrary to all human probability, he should at their so- licitation, condemn Jesus, Pilate hoped to escape the guilt and infamy of putting an innocent person to death. He might also propose by this action to regain Herod's friendship, which he had formerly lost, by encroaching, in all probability, on his privileges. But however that be, or whatever motive induced Pilate to send our great Redeemer to Herod, the latter greatly rejoiced at this opportunity of seeing Jesus, hoping to have the pleasure of beholding him perform some great miracle. In this he was, however, mistaken ; for as Herod had aposta- tized from the doctrine of John the Baptist, to which he was once a convert, and had even put his teacher to death, the bles- sed Jesus, however liberal of his miracles to the sons and daugh- ters of affliction, would not work them to gratify the curiosity of a tyrant, nor even answer one of the many questions he pro- posed to him. Herod, finding himself thus disappointed, ordered our blessed Saviour to be clothed with an old robe, resembling in color those worn by kings, and permitted his attendants to insult him. From Herod's dressing him in this manner it evidently ap- pears, that the chief priests and elders had accused him of nothing, but his having assumed the character of the Messiah ; for the afiront put upon him was plainly in derision of that pro- fession. The other head of accusation, namely, his having attempted to raise a sedition in Galilee, on account of tribute paid to Caesar, they did not dare to mention, as Herod could not fail of know ing it to be a gross and malicious falsehood. And no crime worthy of death being laid to his charge, Herod sent him again to Pilate. It seems, that though he was displeased with the great Redeemer of mankind for refusing to work a miracle before him, yet he did not think proper to comply with the wishes of his enemies. LIFE OF CHRIST. 369 CHAPTER XXXVIH. The Roman Governor, for ivant of evidence, proposes to ac- quit and release Jesus, three several times, but at length, at the pressing instigation of the inveterate Jews, he condemns and delivers him vp. The Roman governor, in order to acquire popular applause, used generally, at the least of the passover, to release a pris- oner nominated bv the people. At this feast there was one in prison, named Barabbas, who, at the head of a number of rebels, had made an insurrection in the city, and committed murder durinc: the confusion. o The multitude, being now again assembled before the gov- ernor's palace, began to call aloud on him to perform the annual office of mercy, customary at that festival. Pilate, glad of this opportunity, told them, that he was very willing to grant the favor they desired ; and asked them wheth- er they would have Barabbas or Jesus released unto them. But without waiting for an answer, he ofiered to release Jesus, know- ing that the chief priests had delivered him through envy ; espe- cially as Herod had not fomid him guilty of the crimes laid to bis charge. While these particulars were transacting, Pilate received a message from his wife, then with him at Jerusalem, and who had that morning been- informed of something in a dream which gave her great uneasiness. The dream had so great an effect on this Roman lady, that sbe could not rest till she had sent an account of it to her husband, who was then sitting with the tribunal on the pavement, and begged him to have no hand in the death of the righteous person he was then judging. The people had not yet determined whether they woidd have Jesus or Barabbas released to them ; therefore when Pilate re- ceived the message from his wife, he called the chief priests and rulers together, and, in the hearing of the multitude, made a speech to them, in which he gave them an account of the exam- ination which Jesus had undergone both at his own and Herod's tribunal, declaring, that in- both courts it had turned out hon- orably to his character ; for which reason he proposed to (hem, that he should be the object of the people's favor. Pilate did the priests the honor of desiring to know their inclinations in particular, perhaps with a design to soften their stony hearts, and; if possible, to move them for once to pity an unhappy and innocent man. But he was persuaded that if pity was absolutely banished from their callous breasts, his proposal 47 370 LIFE OF CHRIST. would have been acceptable to the people, who he expected would embrace the first opportunity of declaring in his favor. Yet in this he was disappointed. They cried out, all at once, '^ Away with this man, and release unto us Barabbas." Apostate mortals ! a few hours ago ye listened with rapture to his heavenly discourses, beheld with transport the many salu- tary miracles wrought by this benevolent Son of the Most High, and earnestly importuned him to take possession of the throne and sceptre of David ! Now nothing will satiate your infernal mahce, but his precious blood! But remember, ye miscreants, ye monsters in human form, that this same Jesus, whom ye beheld with such contempt before the tribunal of the Roman governor; this Jesus, whose blood your infernal mouths so loudly requested, shall one day come in the clouds of heaven to take vengeance on his enemies ! and how will ye be able to bear the sight of his appearance, when the very heavens them- selves will melt at his presence, *' the sun become black as sack- cloth of hair," the moon be turned into blood, and the stars fly from their spheres ? How will ye then repent of your unjust demand, and call to the mountains and rocks to fall on you, and hide you from the presence of that immaculate Lamb of God, the tremendous judge of the whole earth ! Pilate himself was astonished at this determination of the multitude, and repeated his question ; for he could hardly be- lieve what he had himself heard. . But on their again declaring that they desired Barabbas might be released, he asked them what he should do with Jesus, which is called Christ. As if he had said, you demand that Barabbas should be released ; but what shall I then do with Jesus ; you cannot surely desire me to crucify him, whom so- many of you- have acknowledged as your Messiah ! *' But they cried, saying, Crucify him, crucify him. Then Pilate saith unto them. Why, what evil hath he done f And they cried out the more exceedingly. Crucify him." They were so resolutely determined to have him destroyed, that notwithstanding the governor urged them again and again to desire his release, declared liis innocence, and oifered several times to dismiss him, they would not hear it, uttering their rage, sometimes in hollow, distant, inarticulate murmurs, and some- times in furious outcries : to such a pitch were their, passions raised by the craft and artful insinuations of their priests. Pilate, finding it therefore in vain to struggle with their prejudices, called for water, and washed his hands before the multitude, crying out, at the same time, that the prisoner had no fault, and that he himself was innocent of his blood. By this action and declaration, Pilate seems to have intend- ed to make an impression on the Jewish populace, by comply- ing with the institution of Moses, which orders, in case of aii LIFE OF CHRIST. 371 unknown murclcr, the elders of the nearest city to wash their hands publicly, and say, " Our hands have not shed this blood." And in allusion to this law the Psalmist says, " I will wash mine hands in innocence." Accordingly, therefore, to the Jew- ish rile, Pilate made the most solemn and public declaration of the innocence of our dear Redeemer, and of his resolution of having no hand in his death. But notwithstanding the solemnity of this declaration, the Jews continued inflexible, and cried out, with one voice, *' His blood be on us and our children." Dreadful imprecation ! It shocks humanity ! An imprecation which brought on them the dreadful vengeance of Omnipotence, and is still a heavy bur- den on that perfidious peo})le ! The governor, finding it impossible to alter tlueir choice, re- leased unto them Barabbas. And as it was the general prac- tice of the Romans to scourge those criminals they condemned to be crucified, Pilate ordered the blessed Jesus to be scourged, before he delivered him to the soldiers to be put to death. The soldiers having scourged Jesus, and received orders to crucify him, carried him into the Prsetorinm, or common hall, where they added the shame of disgrace to the bitterness of his punishment ; for, sore as he was, by reason of the stripes they had given him, they dressed him in a purple robe, in derision of his being King of the Jews. Having dressed him in this robe of mock-majesty, they put a reed in his hand, instead of a sceptre, and after plaiting a wreath of thorns, they put it on his head for a crown ; forcing it down in so rude a manner, that his temples were torn, and his face besmeared with his most precious blood. To the Son of God, in this condition, the rude soldiers bowed the knee, pretending to do it out of respect ; but at the same time gave him severe blows on his head, which drove the prickles of the wreath afresh into liis temples, and then spit on him, to express their highest contempt. The governor, whose office obliged him to be present at this shocking scene of inhumanity, was ready to burst with grief. The sight of an innocent and virtuous man treated with such shocking barbarity, raised in his breast the most painful sensa- tions of pity. And though he had given sentence that it should be as the Jews desired, and had delivered our dear Redeemer to the soldiers to be crucified, he was in hopes that if he shewed him to the people in that condition, they must relent, and peti- tion him to release him. Filled with this thought, he resolved to carry him out, and exhibit to their view a spectacle capable of sofkning the most envenomed, obdurate enraged enemy. And in order to render the impression still more poignant, he went out himself, and said unto them, Though I have sentenced this man to die, and have 372 LIFE OF CHRIST. scourged him as one that is to be crucified, yet I once more bring- him before you, that I may again testify how fully I am persuaded of his innocence, and that ye may yet have an oppor- tunity of saving his life. As soon as the governor had finished bis speech, Jesus ap- peared on the pavement, his hair, his face, his shoulders all clotted with blood, and the purple robe bedaubed with spittle. And that the sight of Jesus in this distress might make the greater impression on the people, Pilate, while . he was coming forward, cried out, " Behold .the man !" As if he had said, Will nothing make you relent ? Have ye lost all the feelings of humanity, and bowels of compassion f Can you bear to se'e the innocent, a son of Abraham, thus injured? But all this* was to no purpose; the priests, whose rage and malice had extinguished not only the sentiments of justice and feelings of pity natural to the human heart, but also that love which countrymen bear for each other, no sooner saw Jesus, than they began to fear the fickle populace might relent, and, therefore, laying decency aside, they led the way to the multitude, crying out, with all their might, Crucify him ! cru- cify him ! Pilate, vexed to see the Jewish rulers thus obstinately bent on the destruction of a person from whom they had nothing to fear that was dangerous, either with regard to their church or state, passionately told them, that if they would have him cru- cified, they must do it themselves : because he would not sufler his people to murder a man who was guilty of no crime. But this they also refused, thinking it dishonorable to receive permission to punish a person who had been more than once pubJicly declared innocent by his judge. Besides, they con- sidered with themselves, that the governor might afterwards have called it sedition, as ' the permission had been extorted from him. Accordingly, they told him that even though none of the things alleged against the prisoner were true, he had committed such, a crime in the presence of the council itself, as by their law deserved the most ignominious death. He had spoken blasphemy, calling himself the Son of God, a title which no mortal could assume, without the highest degree of guilt. *' We have a law, and by our law he ought to die, be- cause he made himself the Son of God." When Pilate heard that Jesus called himself the Son of God, bis fear was increased. Knowing the obstinacy- of the Jews in all matters of religion, he was afraid they would make a tumult in earnest ; or perhaps he was himself more afraid than ever to take away his life, because he suspected it might be true. He doubtless remembered the miracles said to have been performed by Jesus, and therefore suspected that he really was the Son of OUR LORD SCOURGED BY TUB SOLDIERS. [Page 371.] *< Thtn released he Barabbas unto them : and ichen he had scourged JciUii he rfc- livered him to be crucified.'' ^ -r-xx\\\, 26. LIFE OF CHRIST. 373 God. For It was well known that the religion which the gov- ernor professed, directed him to acknowledge the existence of demigods and heroes, or men descended from the gods. Nay, the heathens believed that their gods themselves appeared up- on earth in the form of men. Reflections of this kind induced Pilate to go again to the judgment-hall, and ask Jesus from what father he sprung, and from what country he came f But our blessed Saviour gave him no answer, lest the governor should reverse his sentence, and absolutely refuse to crucify him. * Pilate marvelled greatly at his silence, and said unto Jesus, Why dost thou refuse to answer me ? You cannot be ignorant that I am invested with absolute power, either to release or cru- cify you. To which Jesus answered, I well know that you are Cpesar's servant, and accountable to him for your conduct. I forgive' you any injury, which, contrary to your inclination, the popular fury constrains you to do unto me. Thou hast thy power from above, from the emperor ; for which cause the Jew-* ish high priest, who hath put me hito tliy hands, and by pre-? tending that I am Caesar's enemy, forces thee to condemn me ; or, if thou refusest, will accuse thee as negligent of the empe- ror's interest ; he is more guilty than thou. " He that delivered me -imto thee hath the greater sin." This sweet and modest answer made such an impression on Pilate, that he went out to the people, and declared his in- tention of releasing Jesus, whether they gave their consent or not. Upon which the chief priests and rulers of Israel cried out, " If thou let this man go, thou art not Caesar's friend : whosoever maketh himself a king, speaketh against Caesar." If thou releasest the prisoner, who hath set himself up for a kiiig, and endeavored to raise a rebellion in the country, thou art unfaithful to the interest of the emperor thy master. This argument was weighty, and shook Pilate's resolution to the very basis. He was terrified at the thought of being accus- ed to the emperor, who, in all affairs of government, alwaj^s suspected the worst, and punished the most minute crimes rel- ative thereto, with death. The governor being thus constrained to yield, contrary to his inclination, was very angry with the priests for stirring up the people to such a pitch of madness, and determined to affront them. He therefore brought Jesus out, a second time, into the pave- ment, wearing the purple robe and the crown of thorns ; and pointing to him, said, '* Behold your king !" ridiculing their national expectation of a Messiah. 374 LIFE OF CHRIST. This sarcastical expression stung them to the quick, and they cried out, "Away with him! away with him! crucify him!" To which Pilate answered, with the same mocking air, " Shall I crucify your king ? The chief priests answered, We have no king but Caesar." Thus did they publicly renounce their hope of the Messiah, which the whole economy of their religion had been calculated to cherish ; they also pubhcly acknowledg- ed their subjection to the Romans, and, consequently, condem- ned themselves, when they afterwards rebelled against the em- peror. We cannot help observing here, that the great miwillingness of the governor to pass sentence of death upon Jesus, has some- thing in it very remarkable. For, from the character of Pilate, as drawn by the Roman historians themselves, he seems to have been far from possessing an}' true principle of virtue. To what then could it be owing, that so wicked a man should so stead- ily adhere to the cause of innocence, which he defended with uncommon resolution, and perhaps would never have abandoned it, had he not been forced by the threatenings of the chief priests and rulers of Israel; and when he did yield, and pass- ed sentence of death upon our dear Redeemer, why did he still declare him innocent .? This can certainly be attributed to no other cause than to the secret but powerful direction of the providence of the Almighty, who intended that, at the same time his son was condemned and executed as a malefactor, his innocence should be made to appear in the most public man- ner, and by the most authentic evidence, even that of the judge himself. From the circumstances we have been relating we may learn, that though the Almighty, in the course of his providen- tial government of the world, and for purposes beyond the com- prehension of finite mortals, suffers the most virtuous characters to be exposed, not only to the insults but the cruelty of the mo^ abandoned of mankind; yet he will certainly vindicate the cause of innocence, and strike the guilty with horror and remorse, for their impious conduct. LIFE OF CHRIST. 375 CHAPTER XXXlX. The innocent immaculate Redeemer is led forth to Mount CaU vary, and there ignominiouslij crucified hetween two notori- ous Malefactors. — Reviled by the spectators. — A phenomenon appears on the important occasiont — Our Lord addresses his friends from the Cross, and gives up the ghost. The solemn, the awful period now approached, when the Son of God, the Redeemer of the world, was to undergo tlie oppressive burden of our sins, upon the tree, and submit unto death, even the death of the cross, that we might live at the right hand of God, for ever and ever. Sentence being pronounced against the blessed Jesus, the soldiers were ordered to prepare for his execution, a command which they readily obeyed ; and after clothing him in his own garments, led him away to crucify him. It is not said that they took the crown of thorns from his temples ; probably he died wearing it, that the title placed over his head might be the better understood. It is not to be expected that the ministers of Jewish malice re- mitted any of the circumstances of aflliction, which were ever laid on persons condemned to be crucified. Accordingly Jesus was obhged to walk on foot to the place of execution, bearing^ his cross. But the fatigue of the preceding night, spent without sleep, the sufferings he had undergone in the garden, his hav- ing been hurried from place to place, and obliged to stand the whole time of his trials; the want of food, and the loss of blood he had sustained, and not his want of courage on this occasion, made him faint under the burden of his cross. The soldiers seeing him unable to bear the weight, laid it on one Simon, a native of Cyrene, in Eg3'pt, the father of Alexan- der and Rufus, well known among the first Christians, and for- ced him to bear it after the great Redeemer of mankind. The soldiers did not, however, do this out of compassion to the suf- ferings of Jesus, but to prevent his dying with the fatigue, and by that means eluding his punishment. The blessed Jesus, in his journey to Calvary, was followed by an innumerable multitude of people, particularly of women, who lamented bitterly the severity of his sentence, and shewed all the tokens of sincere compassion and grief. Jesus, who al- ways felt the woes of others more than he did his own, forget- ting his distress at the very time when it lay heaviest upon him, turned himself about, and with a benevolence and tenderness ti-uly divine, said to them. *^ Daughters of Jerusalem, weep not 37G LIFE OF CHRIST. for me, but weep for yourselves, and for your children. For behold, the days are coming in which they shall sa}^, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us ; and to the hills, Cover us. For if they do these things in a green tree, wdia.t shall be done in the dry .'"' . Luke, xxiii. 28j &:c. As if he had said. Dry up these tears, ye daughters of Jerusalem, which ye shed in compassion to me, and reserve them for the deplorable fate of yourselves, and of your children ; for the calamities that will soon fall on you and your offspring are truly terrible, and call for the bitterest lamen- tations. In those days of vengeance you will passionately wish that you had not given birth to a generation whose wickedness has rendered them the objects of the wrath of the Almighty, to such a degree as never was before experienced in the world. Then shall they wish to be crushed under the weight of enor- mous mountains, and concealed from their enemies in the bowels of the hills. The thoughts of these calamities afflict my soul far more than the feeling of my own sufferings. For if the Ro- mans are permitted to inflict such punishments on me, who am innocent, how dreadful must the vengeance be which they shall inflict on a nation whose sins cry aloud to heaven, hastening the pace of the divine judgments, and rendering the perpetrators as proper for punishment as diy wood is for the flames. Being arrived at the place of execution, which was called Golgotha, or the Place of Skulls, from the criminals' bones which lay scattered there, some of our Redeemer's friends ofl'er- ed him a stupefying potion, to render him insensible to the ig- nominy and excrutiating pain of this punishment. But as soon as he tasted the potion, he refuS'ed to drink it, being determined to bear his sufferings, however sharp, not by intoxicating and stupefying himself, but by the strength of patience, fortitude, and faith. Jesus having refused the potion, the soldiers began to execute their orders, by stripping him quite naked, and in that condi- tion began to fasten him to his cross. But while they were piercing his hands and his feet with nails, instead of crying out through the sharpness of the pain, he calmly, though fervently prayed for them, and for all those who had any hand in his death ; beseeching the Almighty to forgive them, and excusing them himself by the only circumstance that could alleviate their guilt ; I mean, their ignorance. " Father," said the compas- sionate Redeemer of mankind, " forgive them, for they know not what they do." This was infinite meekness and goodness, truly worthy of the only begotten Son of God, an example of forgiveness, which though it can never be equalled by any, should be imitated by all. LIFE OF CHRIST. 377 But behold the appointed soldiers dig the hole in which the cross was to be erected ! Tlie cross is placed in the ground, and the blessed Jesus lies on the bed of sorrows — they nail hira to it — His nerves crack — His blood distils — He hangs upon his wounds naked, a spectacle to heaven and earth ! Thus was the only begotten Son of God, who came down from heaven to save the world, crucified by his own creatures ; and, to render the ignominy still greater, placed between two thieves. " Hear, O heavens ! O earth, earth, earth, hear ! The Lord hiith nourished and brought up children, and they have rebelled against him." It was usual for the crimes committed by malefactors to be written on a white board, with black, and placed over their heads on the cross. In conformity to this custom, Pilate wrote a title in the Hebrew, Greek, and Latin languages, that all foreigners, as well as natives, might be able to read it, and fastened it to the cross, over the head of Jesus ; and the in- scription was, " This is the King of the Jews." But when the chief priests and the elders had read this title, they were greatly displeased ; because, as it represented the crime for which Jesus was condemned, it insinuated that he had been acknowledged for the Messiah. Besides, being placed over the head of one who was dying by the most infamous punishment, it implied that all who attempted to deliver the Jews should perish in the same manner. The faith and hope of the nation, therefore, being thus publicly ridiculed, it is no wonder that the priests thought themselves highly affronted ; and accordingly came to Pilate, begging that the w^riting might be altered. But as he had intended the affront in revenge for their forcing him to crucify Jesus, contrary both to his judgment and inclination, he refused to grant their request. " What I have written," said he, " I have written." When the soldiers had nailed the blessed Jesus to the cross, and erected it, they divided his garments among them. But his coat, or vesture, being without seam, woven from the top throughout, they agreed not to rend it, but to cast lots for it, by which the prediction of the prophet concerning the death and sufferings of the Messiah was fulfilled. " They parted my garments among them, and for my vesture did they cast lots." A sufiicient indication that every circumstance of the death and passion of the blessed Jesus was long before determined in the court of heaven ; and accordingly his being crucified between two malefactors was expressly foretold, " and lie was numbered with the transgressors." The common people, whom the vile priests had incensed against the blessed Jesus, by the malicious falsehoods they had spread concerning him, and which they pretended to found on 48 378 LIFE OF CHRIST. the deposition of witnesses ; the common people, I say, seeing him hang in so infamous a manner upon the cross, and reading the inscription that was placed over his head, expressed their indignation at him by sarcastical expressions. " Ah thou," said they, " that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross." But the common people were not the only persons who mock- ed and derided the blessed Jesus, while he was suffering to obtain the remission of sins for all mankind. The rulers, who now imagined they had eflectually destroyed his pretensions to the character of the Messiah, joined the populace in ridicul- ing him, and with a meanness of soul, which many infamous wretches would have scorned, mocked him, even while he was struggling with the agonies of death. They scoffed at the mir- acles by which he demonstrated himself to be the Messiah, and promised to believe on him, on condition of his proving his pretensions, by descending from the cross. '* He saved others," said they, " himself he cannot save ; if he be the king of Israel, let him now come down from tlie cross, and we will believe on him." In the mean time, nothing could be more false and hypocrit- ical than this pretension of the stiff-necked Jews ; for they after- wards continued in their unbelief, notwithstanding they well knew that he raised himself from the dead : a much greater miracle than his coming down from the cross would have been ; a miracle attested by witnesses whose veracity they could not call in question. It was told them by the soldiers whom they themselves placed at the sepulchre, to watch the body, and whom they were obliged to bribe largely, to conceal the truth. It is, therefore, abundantly evident that if the blessed Jesus had descended from the cross, the Jewish priests would have con- tinued in their infidelity ; and, consequently, that their declara- tion was made with no other intention, than to insult the Re- deemer of mankind, thinking it impossible for him now to es- cape out of their hands. The soldiers also joined in this general scene of mockery ; " If thou be the king of the Jews," said they, " save thyself." If thou art the great Messiah expected by the Jews, descend from the cross by miracle, and deliver thyself from these excru- ciating torments. Nor could even one of the thieves forbear mocking the great Lord of heaven and earth, though laboring himself under the most racking pains, and struggling with the agonies of death. But ihe other exercised a most extraordinary faith, at a time when our grr-a Redeemer was in the highest affliction, mocked by men, and hanged upon the cross, as the most ignominious of malefactors. This Jewish criminal seems to have entertained LIFE OF CHRIST. 379 a more rational and exalted notion of the Messiah's kingdom than even the disciples themselves. They expected nothing but a secular empire ; he gave strong intimations of his having an idea of Christ's spiritual dominion ; for at the very time when Jesus was dying on the cross, he begged to be remembered by him when he came into his kingdom. " Lord," said he, " re- member me when thou comest into thy kingdom." Nor did he make this request in vain : the great Redeemer of mankind an- swered him, "Verily, I say unto thee, to-day shalt thou be with me in Paradise." But let us attentively consider the histor}' of our blessed Sav- iour's passion, as it offers to our view events absolutely aston- ishing. For when we remember the perfect innocence of our great Redeemer, the uncommon love he bore to the children of men, and the many kind and benevolent offices he did for the sons and daughters of affliction ; when we reflect on the esteem in which he was held all along by the common people, how cheerfully they followed him to the remotest corners of the country, nay, even into the desolate retreats of the wilderness, and with what pleasure they listened to his discourses : when we consider these particulars, J sa}-, we cannot help being astonished to find them at the conclusion rushing all of a sudden into the opposite extreme, and every individual, as it were, combined to treat him with the most barbarous cruelty. When Pilate asked the people if they desired to have Jesus released, his disciples, though they were very numerous, and might have made a great appearance in his behalf, remained absolutely silent, as if they had been speechless or infatuated. The Roman soldiers, notwithstanding their general had declared him innocent, insulted him in the most inhuman manner. The scribes and pharisees ridiculed him. The common people, who had received him with hosannas, a few days before, mocked him as they passed by, and railed at him as a deceiver. Nay, the very thief on the cross reviled him. This sudden revolution in the humor of the whole nation, may seem unaccountable. But if we could assign a proper reason for the silence of the disciples, the principles which influ- enced the rest might be discovered in their several speeches. The followers of the blessed Jesus had attached themselves to him in expectation of being raised to great wealth and power in his kingdom, which they expected would have been estab- lished long before this time. But seeing no appearance at all of what they had so long hoped for, they permitted him to be condemned, perhaps, because they thought it would have obli- ged him to break the Roman yoke by miracle. With respect to the soldiers, they were angry that any one should pretend to royalty in Judea, where Cagsar had estab- 380 LIFE OF CHRIST. lished his authority. Hence they insulted our blessed Saviour with the title of king, and paid him, in mockery, the honors of a sovereign. As for the common people, they seem to have lost their opin- ion of him, probably because he had neither convinced the council, nor rescued himself, when they condemned him. They began therefore to consider the assertion of his destroying the temple, and building it in three days, as a kind of blasphemy, because it required a divine power to execute such an under- taking. The priests and scribes were filled with the most implacable and diabolical malice against him ; because he had torn off their mask of hypocrisy, and shewed them to the people in their true colors. It is, therefore, no wonder that they ridiculed his miracles, from whence he derived his reputation. In short, the thief also fancied that he might have delivered both himself and them, if he had been the Messiah ; but as no such deliverance appeared, he upbraided him for making pre- tensions to that high character. But now, my soul, take one view of thy dying Saviour, breathing out his soul upon the cross ! Behold his unspotted flesh lacerated with stripes, by which thou art healed ! See his hands extended and nailed to the cross ; those beneficent hands which were incessantly stretched out to unloose thy heavy bur- dens, and to impart blessings of every kind ! Behold his feet riveted to the accursed tree with nails ! those feet which always went about doing good, and travelled far and near to spread the glad tidings of everlasting salvation ! View his tender temples encircled with a wreath of thorns which shoot their keen afflictive points into his blessed head ; that head which was ever meditating peace to poor lost and undone sinners, and spent many a wakeful night in ardent prayer for their hap- piness ! See him laboring in the agonies of death ! breathing OHt his soul into the hands of his Almighty Father, and pray- ing for his cruel enemies ! Was ever love Hke this ? Was ever benevolence so finely displa} ed ? O my soul, put thou thy trust in that bleeding, that dying Saviour ! Then, though the pestilence walketh in darkness, and the sickness destroyeth at noon-day ; though thousands fall beside thee, and ten thousands at thy right hand, thou needest not fear the approach of any evil ! Either the destroying angel shall pass over thee, or dispense the corrections of a friend, not the scourges of an enemy, which instead of hurting, will work for thy good. Then, though profaneness and infidelity, far more malignant evils, breathe their contagion, and taint mul- titudes around thee, thou shalt be safely hid in the hollow of his hand, and freed from everv dana^er. LIFE OF CHRIST. 381 Come, then, my soul, let us take sanctuary under that tree of life, the ignominious cross of thy bleeding Saviour ; let us fly for safety to that city of refuge, opened in his bleeding wounds. These will prove a sacred hiding place, not to be pierced by the flames of divine wralh, or the fiery darts of temp- tation. His dying merits, his perfect obedience, will be " as rivers of water in a dry place, or as the shadow of a great rock in a dreary land." But particularly in that last tremendous day, when the heav- ens shall be rent asunder, and be wrapt up like a scroll ; when his Almighty arm shall arrest the sun in his career, and dash the structure of the universe to pieces ; when the dead, both small and great, shall be gathered before the throne of his glory, and the fates of all mankind hang on the very point of a final irreversible decision : then, if thou hast faithfully trusted in him, and made his precepts thy constant directors, shalt thou be owned and defended by him. O ! reader, may both thou that peruseth, and him who hath written this for thy soul's ad- vantage, be covered at that unutterably^ important juncture, by the wings of his redeeming love ; then shall we behold all the horrible convulsions of expiring nature with composure, with comfort ! we shall even welcome the consummation of all things as the " times of refreshing from the presence of the Lord." But see the sun, that glorious luminary of heaven, as it were, hides its face from this detestable action of mortals, and is wrapt in the pitchy mantle of chaotic darkness ! This preternatural eclipse of the sun continued t"or three hours, to the great terror and astonishment of the people present at the crucifixion of our dear Redeemer. And surely nothing could be more proper than this extraordinary alteration in the face of nature, while the Sun of righteousness was withdrawing his beams, not only from the promised land, but from the whole world ; for it was at once a miraculous testimony given by the Almighty himself to the innocence of his Son, and a proper emblem of the de- parture of him who was the light of the world, at least till his luminous ra3's, like the beams of the morning, shone out anew with additional splendor in the ministry of his apostles. Nor was the darkness which now covered Judea and the neighboring countries, beginning about noon and continuing till Jesus expired, the effect of an ordinary eclipse of the sun. It is well known that this phenomenon can only happen at the change of the moon ; whereas the Jewish passover, at which our great Redeemer suffered, was always celebrated at the full. Besides, the total darkness of an eclipse of the sun never ex- ceeds twelve or fifteen minutes, whereas this continued three full hours. Nothing, therefore, but the immediate hand of that Al- mighty Being which placed the sun in the centre of the planet- 3S2 LIFE OF CHRIST. ary system, could have produced this astonishhig darkness. Nothing but Omnipotence, who first lighted this glorious lumi- nary of heaven, could have deprived it of its cheering rays. Now, ye scoffers of Israel, whose blood ye have so earnestly de- sired, and wished it might fall upon you and your children, behold, all nature is dressed in the sable veil of sorrow, and, in a language that cannot be mistaken, mourns the departure of its Lord and Master ; weeps for your crimes, and deprecates the vengeance of heaven upon your guilty heads ! Happy for you that this suffering Jesus is compassion itself, and even in the agonies of death, prays to his heavenly Father to avert from you the stroke of his justice. This preternatural eclipse of the sun was considered as a miracle by the heathens themselves ; and one of them cried out, " Either the world is at an end, or the God of nature suffers." And well might he use the expression : for never since this plan- etary system was called from its primitive chaos, was known such a deprivation of light in the glorious luminary of day. In- deed, when the Almighty punished Pharaoh for refusing to let the children of Israel depart out of his land, the sable veil of darkness was for three days drawn over Egypt. But this dark- ness was confined to a part of that kingdom ; whereas, this that happened at our Saviour's crucifixion was universal. When the darkness began, the disciples naturally considered it as a prelude to the deliverance of their Master. For though the chief priests, elders and people, had sarcastically desired him to descend from the accursed tree, his friends could not but be persuaded that he who had delivered so many from incurable diseases ; who had restored limbs to the maimed, and eyes to the blind ; who had given speech to the dumb, and called the dead from the chambers of the dust, might easily save himself, even from the cross. When, therefore, his mother, his mother's sister, Mary Mag- dalene, and the beloved disciple, observed the veil of darkness begin to extend over the face of nature, they drew near to the foot of the cross, probably in expectation that the Son of God was going to shake the frame of the universe, unloose himself from the cross, and take ample vengeance on his cruel and perfidious enemies. The blessed Jesus was now in the midst of his sufferings. Yet when he saw his mother and her companions, their grief greatly affected his tender breast, especially the distress of his mother. The agonies of death, under which he was now laboring, could not prevent his expressing the most affectionate regard, both for her and for them. For that she might have some consolation to support her under the greatness of her sorrows, he told her the disciple whom he loved would, for the sake of that love, supply LIFE OF CHRIST. 383 his place to her after he was taken from them, even the place of a son ; and, therefore, he rlesired her to consider him as such, and expect from him all the duties of a child. '* Woman," said he, " Behold thy son." Nor was this remarivable token of filial affection towards his motlier the only instance the dyinj^ Jesus gave of his sincere love to his friends and followers ; the beloved disciple had also a token of his high esteem. He singled him out as the only person among his friends to supply his place with regard to his mother. Accordingly he desired him expressly to reverence her in the same manner as if she had been his own parent ; a du- ty which the favorite disciple gladly undertook, carried her with him to his house, and maintained her from that hour to the d.iy of her death ; her husband Joseph, having, it seems, been dead some time. Thus, in the midst of the heaviest sufferings that human na- ture ever sustained, the blessed Jesus demonstrated a divine strength of benevolence. Even at the time when his own dis- tress was at the highest pitch, and nature was dressed in the robe of mourning for the sufferings of the Redeemer of mankind, his friends had so large a share of his concern, that their happi- ness interrupted the sharpness of his pains, and for a short time engrossed his thoughts. But now the moment when he should resign his soul into the hands of his heavenly Father, approached, and he repeated part, at least, of the twenty-second Psalm, uttering, with a loud voice these remarkable words, " Eloi, Eloi, lama sabacthani f" that is, " My God, my God, why hast thou forsaken me f" Or, as the words may be rendered, " My God, my God, how long a time hast thou forsaken me .^" Some believe that our blessed Saviour repeated the whole Psalm ; it having been the custom of the Jews, in making quotations, to mention only the first words of the Psalm or Section which they cited. If so, as this Psalm contains the most remarkable particulars of our dear Redeemer's pas- sion, being, as it were, a summary of the prophecies relative to that subject, by repeating it on the cross, the blessed Jesus signified that he was now accomplishing the things that were predicted concerning the Messiah. And as this Psalm is com- posed in the form of a prayer, by pronouncing it at this time, he also claimed of his Father the performance of all the promi- ses he had made, whether to him, or to his people. Some of the people who stood by, when they heard our blessed Saviour pronounce the first words of the Psalm, misun- derstood him, probably from their not hearing him distinctly, and concluded that he called for Elias. Upon which one of them filled a sponge with vinegar, put it on a reed, and gave 384 LIFE OF CHRIST. him to drink ; being desirous to keep him alive as long as pos- sible, to see whether Elias would come to take him down from the cross. But as soon as Jesus had tasted the vinegar, he said, " It is finished." That is, the work of man's redemption is accom- plished ; the great work which the only begotten Son of God came into the world to perform, is finished. In speaking these words he cried with an exceeding loud voice ; and afterwards addressed his Almighty Father, in words which form the best pattern of a recommendatory prayer, at the - hour of death, " Father, into thy hands I commend my spirit." And having uttered these words, he bowed his head, and yield- up the ghost." But behold ! at the very instant that the blessed Jesus resign- ed his soul into the hands of his heavenly Father, the veil of the temple was miraculously rent from the top to the bottom ; prob- ably in the presence of the priest, who burnt incense in the holy place, and who, doubtless, published the account when he came out : for our blessed Saviour expired at the ninth hour, the very time of offering the evening sacrifice. Nor was this the only miracle that happened at the death of the great Messiah ; the earth trembled from its very foundations, the flinty rocks burst asunder, and the sepulchres hewn in them were opened ; and many bodies of saints deposited there awak- ened, after his resurrection, from the sleep of death, left the gloomy chambers of the tomb, went into the city of Jerusalem, and appeared unto many. And as the rending the veil of the temple intimated that the entrance into the holy place, the type of heaven, was now laid open to all ^lations ; so the resurrection of a number of saints from the dead demonstrated that the power of death, and the grave, was broken ; the sting was taken from death, and the vic- tory wrested from the grave. In short, our dear Redeemer's conquests over the enemies of mankind were shewn to be com- plete ; and an earnest was given of the general resurrection of the dead. Nor did the remarkable particulars which attended that awful period, when Jesus gave up the ghost, affect the natives of Judea only. The Roman centurion, who was placed near the cross, to prevent disorders of any kind, glorified the Almighty, and cried out, '* Truly this was the Son of God !" And others who were with them, when they beheld heaven itself bearing wit- ness of the truth of our great Redeemer's mission, smote their breasts, and retired. They had been incessant with loud voices to have him cruci- fied ; but when they saw the face of the creation wrapped in the ^J^SL, TiiE CUUCiFIXION. [Pago 3"G.] '^Bat iclien they came to Jesus, and saw that he toas dead alrcadj/f Ihri/ brake not Ids legs: ^' But one of the soldiers ivilha spear iiierced Ids side, and forthwilh canu there out blood and xcaler.^' — John xix. 33, 34. LIFE OF CHRIST. 383 gloomy mantle of darkness, during his crucifixion, and found his death accompanied with an earthquake, as if nature had been in an agony when he died, they rightly interpreted these prodigies to be so many testimonies from the Almighty, of his innocence ; and their passions, which had been inflamed and exasperated against him, became quite calm, or exerted in his behalf. Some were angry with themselves for neglecting the opportunity the governor gave them of saving his life. Some were stung with remorse for having been active in procuring Pilate to condemn him, and even offering the most bitter in- sults, while he labored under the cruellest of suflferings. And others were deeply affected at beholding the pains he suffered, which were rigorously severe. These various passions being visibly painted in their counte- nances, afforded a melancholy spectacle : many of the multitude returning from the cruel execution with their eyes fixed upon the earth, pensive and silent ; their hearts ready to burst with grief, groaning deeply within themselves, shedding floods of tears, and smiting on their breasts. The grief they now felt for the blessed Jesus was distinguish- ed from their former rage against him by this remarkable par- ticular, that their rage was entirely owing to the artful insinua- tions of the priests ; whereas their grief was genuine, and the natural feelings of their own hearts, greatly afiected with the truth and innocence of him who was the object of their commis- eration. And as flattery had no share in this mourning, so the expressions of their sorrow were such as became a real and un- feigned passion. Thus were demonstrated, by many awful tokens, the truth, the divinity, the power of our Redeemer's mission : the blind, the obdurate Jews were struck with horror, fully convinced that the person they had cruelly put to death, was nothing less than the Son and Servant of God, the promised Messiah, the Saviour of the world. CHAPTER XL. The blessed Jesus treated with indignity after the Crucifixion. — A pious person begs his body of Pilate, in order for interment. It was expressly forbidden by the law of Moses, that the bodies of those who were hanged should remain all night on the tree. In conformity to this law, and because the sabbath 49 386 LIFE OF CHRIST. was at hand, the Jews begged the governor that the legs of the three persons crucified might be broken, to hasten their death. To this request Pilate readily consented ; and accordingly gave the necessary order to the soldiers to put it in execution. But on perceiving that Jesus was already dead, the soldiers did not give themselves the trouble of breaking his legs, as thev had done those of the two malefactors that were crucified with him. One of them, however, either out of wantonness or cruelty, thrust a spear into his side, and out of the wound flowed blood and water. This wound, therefore, was of the greatest importance to mankind, as it abundantly demonstrated the truth of our Sav- iour's death, and consequently prevented all objections that the enemies to our holy faith would otherwise have raised against it. The Evangelist adds, that the legs of 'our great Redeemer were not broken, but his side pierced, that two particular prophecies might be fulfilled : "A bone of him shall not be broken ;" and, " they shall look on him whom they have pier- ced." Among the disciples of our blessed Jesus, was one called Jo- seph of Arimathea ; a person equally remarkable for his birth, fortune, and office. This man, who was not to be intimidated by the malice of his countrymen, went boldly to Pilate, and begged the body of his great Master. He had, indeed, no- thing to fear from the Roman governor, who, during the whole course of our Saviour's trial, had shewn the greatest inclination to release him ; but he had reason to apprehend that this ac- tion might draw upon him the malice of the rulers of the Jews, who had taken such great pains to get the Messiah crucified. However, the great regard he had for the remains of his Mas- ter, made him despise the malice of the Jews'; being persuaded that Omnipotence would defend him, and cover his enemies with shame and confusion. And he well knew, that if no friend procured a grant of the body, it would be ignominiously cast out among the executed malefactors. Pilate was at first surprised at the request of Joseph, thnik- ing it highly improbahle that he should be dead in so short a time. He had, indeed, given orders for the soldiers to break the legs of the crucified persons ; 'but he knew it was common for them to live many hours after that operation was perform- ed ; for though the pain they felt mnst be exquisite to the last degree, yet, as the vital parts remained untouched, life would continue some time in the miserable body. The governor, therefore, called the centurion, to know the truth of what Joseph had told him ; and being convinced, from the answer of that officer, that Jesus had been dead some time, he readily gave the body to Joseph. ^ i LIFE OF CHRIST. 387 This worthy counsellor having obtamed his request, repaired to Mount Calv^ary ; and, being assisted by Nicodemus, took the body down from the cross. The latter was formerly so cautious in visiting Jesus that he came to him by night. But in paying the last duties to his Master, he used no art to con- ceal his design. He shewed a courage far superior to that of any of his apostles, not only assisting Joseph in taking down the body of Jesus from the cross, but bringing with him a quan- tity of spices, necessary in the burial of liis Saviour. Accordingly they wrapt the body with the spices in fine linen, and laid it in a new sepulchre, which Joseph had hewn out of a rock for himself. This sepulchre was situated in a garden, near Mount Calvary : and, in which having carefully deposited the body of the blessed Jesus, they fastened the door, by roll- hig to it a very large stone. *' And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed." Matt, xxvii. 59, 60. Oh ! what a wonderful spectacle was now exhibited in this memorable sepulchre ! He who clothes himself with light, as with a garment, and walks upon the wings of the wind, was pleased to wear the habiliments of mortahty, and dwell among the prostrate dead ! Who can repeat the wondrous truth too often ^ Who can dwell upon the enchanting theme too long i* He who sits enthroned in glory, and dilfuses bhss among all the heavenly host, was once a pale and bloody corpse, and pressed the floor of this little sepulchre ! O death ! how great was thy triumph in that hour ! never did thy gloomy realms contain such a prisoner before — Prisoner, did I say ? No, he was more than Conqueror. He arose far more mighty than Sampson from a transient slumber ; broke down the gates, and demolished the strong holds of those dark dominions. And- this, O mortals ! is your consolation and secu- rity. Jesus hath trod the dreadful path, and smoothed it for your passage. Jesus, sleeping in the chambers of the tomb, has brightened the dismal mansion, and left an inviting odour in those beds of dust. The d^ing Jesus is your sure protec- tion, your unquestionable passport through the territories of the grave. Believe in him, and they shall prove a " highway to Sion ;" shall transmit you safe to Paradise. Believe in him, aftd you shall be no losers, but unspeakable gainers by your dissolution. For hear what the oracle of heaven says on this important point : " Whoso believetli in me shall never die." Death shall no longer be indicted as a punishment, but rather vouchsafed as a blessing. The exit is the end of their frailty, 383 LIFE OF CHRIST. and their entrance upon perfection : their last groan is the pre- lude to life and immortality. But to return. The women of Galilee, who had watched their dear Redeemer in his last moments, and accompanied his body to the sepulchre, observing that the funeral rites were per- formed in a hurry, agreed among themselves, as soon as the Sabbath -was passed, to return to the sepulchre, and embalm the body of their dead Saviour, by anointing and swathing him in the manner then common among the Jews. Accordingly they retired to the city, and purchased the spices necessary for that purpose ; Nicodemus having furnished only a mixture of myrrh and aloes. During these transactions, the chief priests and pharisees, re- membering that Jesus had more than once predicted his own resurrection, came to the governor, and informed him" of it, begging, at the same time, that a guard might be placed at the sepulchre, lest his disciples should carry away the body, and affirm that he was risen from the dead. This happened a little before it was dark in the evening, called "the next day that followed," by the Evangelist, because the Jewish day be- gan at sunset. This request being thought reasonable by Pilate, he gave them leave to take as many soldiers as they pleased, out of the cohort, which at the feast came from the castle of Antonia, and kept guard of the porticoes of the temple. For that they were not Jewish, but Roman soldiers, whom the priests employed to watch the sepulchre, is evident, from their asking them of the governor. Besides, when the soldiers returned with the ne\vs of our Saviour's resurrection, the priests desired them to report that his disciples had stolen him away while they slept : and to encourage them to tell the falsehood boldly, promised that if their neglect of duty came to the governor's ears, proper meth- ods should be used to pacify him, and deliver them from any punishment : a promise which there was no need of making to their own servants. The priests having thus obtained a guard of Roman soldiers, men long accustomed to military duties, and therefore the most proper for watching tlie body, set out with them to the sepul- chre ; and to prevent tllese guards from combining with the disciples in carrying on any fraud, placed them at their post, and sealed the stone which was rolled to the door of the sepul- chre. Thus what was designed to expose the mission and doctrines of Jesus, as rank falsehood and vile imposture, proved in fact the strongest confirmation of the truth and divinity of the same, that could possibly be given ; and placed what they wanted to refute (which was his resurrection from the dead) even beyond a doubt. •1 LIFE OF CHRIST. 389 CHAPTER XLL Two pious Womr:^ i- v to r'cw fh^ Sepulchre of their crucified Lord and Saviour. — An awful phenomenon happens. — A min- istering Spirit descends. — The Redeemer bursts the ch'ains of deathj and rises from the confines of the grave. Very early in the morning, after the Sabbath, Mary Magda- lene, and the other Mary came to visit the sepulchre, in order to embalm our Lord's body ; lor the performance of which, they had, in concert with several other women from GSlilee, brought ointments and spices. But before they reached the sepulchre, there was a great earthquake proceding the most memorable event that ever happened among the children of men, the res- urrection of the Son of God from the dead. *' For the angel of the Lord descended from heaven, and came and rolled back the stone from the door of the sepulchre, and sat upon it ; his countenance was like lightning, and his raiment white as snow : and for fear of him the keepers did shake, and became as dead men ;" they fled into the city, and the Saviour of the world rose from the-dead. The angel, who had, till then, sat upon the stone, quitted his station, and entered into the sepulchre. In the mean time Mary Magdalene, and the other Mary, were still on their way to the sepulchre, together with Salome, who joined them on the road. As they proceeded on their way, they consulted among them- selves, with regard to the method of putting their design of embalming the body of their Master into execution ; particularly with respect to the enormous stone which they had seen placed there, with the .utmost difficulty, two days before. " Who," said they, '* shall roll away the stone from the door of the sep- ulchre ? For it was very great." — But In the midst of this deliberation about removing this great and sole obstacle to their design (for it does not appear they knew any thing of the guard) they hfted up their eyes, and perceived it was already rolled away. Alarmed at so extraordinary and unexpected a circumstance, Mary Magdalene concluded, that the stone could not have been rolled aw^ay without some design ; and that those who rolled it away could have no other intent than that of removing our Lord's body. Imagining, by appearances, that they had really done so, she ran immediately to acquaint Peter and John of what she had seen, and w hat she suspected ; leaving Mary and Salome there, that if the other women should arrive during her absence, they might acquaint them with their surprise, at find- 390 LIFE OF CHRIST. ing the stone removed, and of Mary Magdalene's running to inform the apostles" of it. In the mean time, the soldiers, who were terrified at seeing aij awful messenger from on high roll away the stone from the door of the sepulchre, and open it in quality of a servant, fled into the city, and informed the rulers of these miraculous ap- pearanfces. This account was highly mortifying to the chief priests, as it was a proof of our Saviolu-'s resurrection that could not be denied : they, therefore, resolved to stifle it imme- diately : and accordingly bribed the soldiers to conceal the real fact, and to publish every where, that his disciples had stolen the body out of the sepulchre. What ! the body taken away while the sepulchre was -guarded by Roman soldiers ? Yes, the disciples stole the body while the soldiers slept ! A story so inconsistent, and which so evi- dently carries the marks of its own confutation with it, that it deserves no answer. The priests themselves could not be so stupid as not to fore- see what constructions the world would put upon the account given by persons who pretended to know and tell what was done while they were asleep. CHAPTER XLII. The angel addresses the pious Women. — Two disciples go to the Sepulchre. — Jesus appears to Mary Magdalene. — After- wards to a company of Women, — Peter meets his Lord and Master, after his Resurrection. While Mary Magdalene was going to inform the disciples that the stone was rolled away from the mouth of the sepul- chre, and the body taken away, Mary and Salome continued advancing towards the sepulchre, and at their arrival found, what they expected, the body of their beloved Master gone from the place where it had been deposited by Nicodemus and Joseph, of Arimathea; but at the same time beheld, to their great astonishment, a beautiful young man, in shining raiment, very glorious to behold, sitting on the right side of the sep- ulchre. Matthew tells us that it w^as the angel who had rolled away the stone, and frightened away the guards from the sepulchre. It seems he had now laid aside the terrors in which he was then arrayed, and assumed the form and dress of a human being, in LIFE OF CHRIST. 391 order that these pious women, who had accompanied our Sav- iour during the greater part of the time of his public ministry, might be as little terrified as possible. . But notwithstanding his beauty and benign appearance, they were greatly allVighted, and on the point of turning back, when the heavenly messenger, to banish their fears, told them, in a gentle accent, tiiat he knew their errand. " Fear not," said he, *' for I know that ye seek Jesus which was crucified. He is not here, for he is risen, as he said :" and then invited them to come down into the sepulchre, and view the place where the Son of God had lain : that is, to look on the linen 'clothes, and the napkin that had been about his head, and which he had left behind him when he* arose from the dead : for to look at the place in any other view would not have tended to confirm their faith of his resurrection. • The women, greatly encouraged by the agreeable news, as well as by the peculiar accent with which this sweet messenger from the heavenly Canaan delivered his speech, went down into the sepulchre, when, behold, another of the angelic choir ap- peared. They did not, however, yet seem to give sufficient credit to what was told them by the angel; and therefore the other gently chid them for seeking the living among the dead, with an inten- tion to do him an office due only to the latter, and for not be- lieving what was told them by a messenger from heaven, or rather for not remembering the words which their great JVIaster himself had told them with regard to his own resurrection. " Why seek ye -the living among the dead ? He is not here, but is risen : remember how he spake unto you when he was yet i« Galilee, saying. The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." When the women had satisfied their minds by looking at the place where the Lord had lain, and where nothing was to be found but the linen clothes, the angel who first appeared to them resumed the discourse, and bade them go and tell his dis- ciples, particularly Peter, the glad tidings of his Master's res- urrection from the dead ; that he was going before them to Galilee ; and that they should there have the pleasure of seeing him. The reason why the disciples were ordered to go into Gali- lee to meet their great and beloved Master seems to be this : they were now most of them in Jerusalem, celebrating the pass- over ; and it may be easily imagined that, on receiving the news of their Lord's resurrection, many, if not all, would resolve to tarry in Jerusalem, in expectation of meeting him there : a thing that must have proved of great detriment to them, at that time 393 LIFE OF CHRIST. of the year, when the harvest was about to begin, the sheaf of first fruits being always offered on the second day of the pass- over week. In order, therefore, to prevent their staying so long from home, the message was sent directing them to return into Gali- lee, with full assurance that they should there have the pleasure of seeing their great Lord and Master ; and by that means have all their doubts removed, and be fidly convinced that he had patiently undergone all his suffermgs for the sins of mankind. The women, highly elated with the news of their Lord's res- urrection, left the sepulchre immediately, and ran to carry the disciples the glad tidings. During these transactions at the sepulchre, Peter and John, having been informed by Mary Magdalene, that the stone was rolled away, and the body of Jesus not to be found, were hast- ening to the grave, and missed the women who had seen the appearance of angels. The disciples being astonished at what Mary Magdalene had told them, and desirous of having their doubts cleared up, made all the haste possible to the sepulchre ; and John, being young- er than Peter, arrived at the sepulchre first, but did not go in, contenting himself with stooping down, and seeing the linen clothes lying, which had been wrapped about our Saviour's body. Peter soon arrived, and went to the sepulchre, where he saw the *' linen clothes lie : and the napkin that Was about his head not lying with the linen clothes, but wrapped together in a place by itself." Our Lord left the grave-clothes in the sepulchre, probably to shew that his body was not stolen away by his disciples, who in such a case would not have taken time to have stripped it. Besides, the circumstances of the grave-clothes induced the dis- ciples themselves to believe when the resurrection was related to them. But at that time they had not any suspicion that he was risen from the dead. These two disciples having thus satisfied themselves that what Mary Magdalene had told them was really true, returned to their respective habitations ; but Mary continued weeping at the door of the sepulchre. She had, it seems, followed Peter and John to the garden, but did not return with them, being anxious to find the body. Accordingly, stepping down into the sepulchre to examine it once more, she saw two angels sitting, the one at the head and the other at the feet, where the body of Jesus had lain. They were now in the same position as when they appeared to the other women ; but had rendered them- selves invisible while Peter and John were at the sepulchre. Mary, on beholding these heavenly messengers, dressed in the robes of light, was greatly terrified. But they, in the most I LIFE OF CHRIST. 393 endearing accent, asked her, *' Woman, why weepest thou ? To which she answered, " Because they have taken away my Lord, and I know not where they have laid him." On pro- nouncing these words she turned herself about, and saw Jesus standing near her ; but the terror she was in, and the garments in which he was now dressed, prevented her from knowing him for some time. Jesus repeated the same question used before by the angel, " Woman, why weepest thou ?" To which Mary, who now supposed him to be the gardener, answered, Sir, if his body be troublesome in the sepulchre, and thou hast removed him, tell me where he is deposited, and I will take him away. But our blessed Saviour, willing to remove her anxiety, call- ed her by her name, with his usual tone of voice, on which she immediately knew him ; and falling down before him, would have embraced his knees, according to that modesty and rever- ence with which the women of the East saluted the men, espe- cially those who were their superiors in station. But Jesus refused this compliment, telling her, that he was not going immediately into heaven. He was often to shew him- self to the disciples, before he ascended ; so that she would have frequent opportunities of testifying her regard to him. And at the same time, said to her, " Go to my brethren, and say unto them, I ascend to my Father and your Father ; and to my God and your God." Thus did the blessed Jesus contemplate, with a singular pleasure, the work of redemption he had just finished. The happy relation between God and man, which had been long cancelled by sin, was now renewed. The Almighty, who had disowned them on account of their disobedience, was again rec- onciled to them ; he was become their God and Father : they were exalted to the honorable relation of Christ's brethren, and the sons of God ; and their Father loved them with an af- fection far exceeding that of the most tender-hearted parent upon earth. The kindness of this message sent by our dear Redeemer to his disciples, will appear above all praise, if we remember their late behaviour. They had every one of them forsaken him in the greatest extremity ; when he was scourged and mocked by the Roman soldiers, derided by his country- men, and spitefully entreated by all, they hid themselves in some place of safety, and preferred their own security to the deliver- ance of their master. When he fainted under the burden of his cross, none of them were there to assist him. Simon, a Cyrenian, was compelled by the Roman soldiers to ease him of his ponderous burden. But notwithstanding they had refused to assist their Master during his suflerings for the sins of the world, he graciously, he freely forgave them ; he as- 50 394 LIFE OF CHRIST. sured them of iheir pardon, and called them even hy the endear- ing name of brethren. There is something very remarkable in this part of the histo- ry. None of the apostles or male disciples were honored with the first appearance of the angels, or with the immediate news of the resurrection of the Son of God, much less with the ap- pearance of Jesus himself. The angels in the sepulchre kept themselves invisible all the time that Peter and John were observing the linen clothes, and satisfying themselves that the body of their Master was not there. Perhaps the male disciples in general were treated with this mark of disrespect, both because they had, with shameful cowardice, forsaken their Master when he was betrayed into the hands of his enemies, and because their faith was so weak that they had absolutely despaired of his being the Messiah, when they saw him expire on the cross. But how different was the conduct of the women ! Laying aside the weakness and timid- ity natural to their sex, they shewed an uncommon magnanim- ity on this melancholy occasion. For in contradiction to those of the Jews, who so vehemently required Jesus to be crucified as a deceiver, they proclaimed his innocence by tears, cries, and lamentations, when they saw him led forth to suffer on Mount Calvary ; accompanied him to the cross, the most infamous of all punishments ; kindly waited on him in his expiring moments, giving him all the consolation in their power, though at the same time the sight of his sufferings pierced them to the heart ; and when he expired and his body was carried off, they accom- panied him to his grave, not despairing, though they found he had not delivered himself, but to appearance was conquered by death, the universal enemy of mankind. Perhaps these pious women entertained some faint hopes that he would still revive. Or, if they did not entertain expectations of that kind, they at least cherished a strong degree of love for their Lord, and de- termined to do him all the honor in their power. A faith so remarkably strong, a love so ardent, and a for- titude so unshaken, could not fail of receiving distinguished marks of the divine approbation : and they were accordingly honored with the news of Christ's resurrection, before the male disciples had their eyes chc-^red with the first sight of their be- loved Lord after he arose from the chambers of the grave ; so that they preached the joyful tidings of his resurrection to the apostles themselves. But there seem to have been other reasons why our great Re- deemer shewed himself first to the women. The thoughts of the apostles were constantly fixed on a temporal kingdom, and they had wrested all his words into an agreement with that favorite notion. And whatever they could not construe as con- LIFE OF CHRIST. 395 sonant to that opinion, tliey seemed either to have disbelieved, or disregarded. Hence, notwithstanding Jesiis had repeatedly foretold his own sufferings, they were astonished above measure when they found he had expired on the cross. Immortality and terrestrial do- minion were, according to their notion, the characteristics of the Messiah : for which reason, when they found that instead of es- tablishing himself in the possession of universal empire, he had neither delivered himself from a handful of enemies, nor even from death, they gave over the hopes of his being the Mes- siah. And as for his resurrection, they seem not to have en- tertained the least notion of it ; so that when the news of this great event was brought to them, they doubted the truth of the information. Not so the women ; they were more submissive to their Master's instructions, and consequently were much better pre- pared for seeing him after his resurrection, than the apostles ; for though they did not expect that he would rise from the dead, yet they were not prejudiced against it. This cannot be said of the apostles : they not only absolutely rejected the mat- ter, at first, as a thing incredible, but even after they were ac- quainted with the account the soldiers had given of this great transaction ; nay, after they had seen the blessed Jesus himself, some of them were so unreasonable as still to doubt. How much rather then would their incredulity have led them to sus- pect his appearing as an illusion, had he shewed himself to them ^ These reports led him to point out the arguments prop- er for disposing them to believe : particularly the prophecies that had been so often delivered in their own hearing, con- cerning his resurrection. Hence the angels, when they told this event to the women, and desired them to carry the news of it to his disciples, put them in mind of the predictions Jesus himself had made, as a confirmation of it. Hence we also see the reason why Jesus, before he had made himself known to the disciples at Emmaus, had prepared them for a discove- ry, by expounding to them on the road, the several prophe- cies concerning the Messiah, contained in the Old Testa- ment. The women, on their arrival, told as many of the disciples as they could find, that they had seen at the sepulchre the ap- pearance of angels, who assured them that Jesus was risen from the dead. This new information astonished the disciples ex- ceedingly ; and as they had before sent Peter and John to ex- amine into the truth of what Mary Magalene had told them, concerning the body being removed out of the sepulchre, so they now judged it highly proper to send some of their number to see the angels, and learn from them the joyful tidings of that 396 LIFE OF CHRIST. great transaction, of which the women had given them an ac- count. That it was really the case, appears from what the disci- ples, in their journey to Eramaus, told their great Lord and Master ; namely, that when the women came and told them that they had seen the angels, certain of their number went to the sepulchre, and found it even as the women had said, but him they saw not. The second deputation from the apostles did not go alone ; for as Mary Magdalene returned with Peter and John, who were sent to examine the truth of her information, so the women who brought an account of the appearance of angels, in all probability returned with those who were sent to be witnesses of the truth of their report. Besides curiosity, they had an er- rand thither. The angels had expressly ordered them to tell the news to Peter in particular ; for which reason, when they understood that he was gone to the sepulchre, it is natural to think they would return with the disciples to seek him. About the time that the disciples and women set out for the sepulchre, Peter and John reached the city ; but passing through a differ- ent street, did not meet their brethren. The disciples having a great desire to reach the sepulchre, soon left the women behind, and just as they arrived, Mary Magdalene, having seen the Lord, was coming away. But they did not meet her, because they entered the garden at one door, while she was coming out at another. When they came to the sepulchre, they saw the angels, and received from them the news of their blessed Master's resurrection ; for St. Luke tells us, ^* They found it even as the women had said." Highly elated with what they saw, they departed and ran back to the city, with such expedition, that they gave an account of what they had seen, in the hearing of the two disciples, before Mary Mag- dalene arrived. Nor will their speed appear at all incredible, if we consider that the nature of the tidings the apostles had to carry gave them wings, as it were, to make their brethren partakers of their joy at this surprising transaction. In the meantime, the company of women, who followed the disciples, happened to meet Peter and John. But they had not gone far from the sepulchre, before Jesus himself met them, and said, " All hail !" On which they approached their great Lord and Master, '* held him by the feet and worshipped him." This favor of embracing his knees, Jesus had before refused to Mary Magdalene, because it was not then necessary : but he granted it to the women, because the angels' words having strongly impressed their minds with the notion of his resurrec- LIFE OF CHRIST. t^9l tion, they might have taken his appearance for an illusion of their own imagination, had he not permitted them to touch him, and convince themselves, by the united reports of their senses, that he was their great Jjord and Master, vvlio was then risen from the dead, after having suffered on the cross for the sins of mankind. This company of pious women having tarried some time with Jesus on the road, did not arrive with the joyful tidings of their great Master*s resurrection, till some time after Peter and John ; and perhaps were overtaken by Mary Magdalene ori the road, unless we suppose that she arrived a few minutes before them, but be that as it may, this is certain, that they arrived either at, or near, the same time, so that their accounts of this miracu- lous event tended to confirm each other. The disciples were now lost in astonishment at what the wo- men had related ; they considered the account they had before given them, of their having seen the angels, as an improba- bility, and now they seem to have considered this as some- thing worse ; for the Evangelist tells us, that they <' believed not." Peter, indeed, to whom the angel sent the message, was dis- posed, by his sanguine temper, to give a little more credit to their words than the rest : possibly, because the messengers from the heavenly Canaan had done him the honor of naming him in particular. Elated with the respect paid him in particular, he immedi- ately repaired again to the sepulchre : hoping, in all probabil- ity, that his Master would appear to him, or at least, the angel, who had so particularly distinguished him from the rest of the disciples. As soon as Peter arrived at the sepulchre, he stooped down, and seeing the linen clothes lying in the same manner as before, he viewed their position, the form in which they were laid, and returned, wondering greatly in himself at what had happened. 398 LIFE OF CHRIST. CHAPTER XUII. Jesvs appears, on divers occasions, to different Disciples. — Re- proves and convinces Thomas of his unbelief. — Shews himself to a great number of his followers in Galilee. SoOi\ after the women's first return to the disciples with the news that they had seen the appearance of angels, who told them that Jesus was risen from the dead, two of the brethren departed on their journey to a village called Emmaus, about two miles distant from Jerusalem. The concern they were in, on account of the death of their great and beloved Master, was sufficiently visible in their countenances. And as they pursued their journey, talking with one another, and debating about the things that had lately happened among them, concerning the life and doctrine, the sufferings and death of the holy Jesus, and of the report that was just spread among his disciples, of his being that very morning risen from the dead, Jesus himself overtook them, and joined company with them. As he appeared like a stranger, they did not in the least sus- pect that their fellow-traveller was no other than the great Redeemer of the sons of men. He soon entered into discourse with them, by inquiring what event had so closely engaged them in conversation, and wh}^ they appeared so sorrowful and dejected, as if they had met with some heavy disappointment. One of them, whose name was Cleophas, being surprised at the question, replied, Is it possible that you can be so great a stranger to the affairs of the world, as to have been at Jerusa- lem, and not have heard the surprising events that have hap- pened there ^ Events that have astonished the whole city, and are now the common topic of conversation among all the inhab- itants .'* Jesus asked what surprising events he meant. To which Cleophas replied, The transactions which have happened concerning Jesus of Nazareth, who appeared as a great proph- et and teacher sent from God ; and accordingly was highly venerated among the people, for the excellency of his doctrine, his humility of hfe, and the number, benefit, and greatness of his miracles. Our chief priests and elders therefore envying him as one who lessened their authority over the people, apprehended him, and found means to put him to death. But we firmly believed he would have proved himself the Messiah, or great Deliverer : and this persuasion we a long time supported ; nor were we willing to abandon it, even when we saw him put to death. But it is now three days since LIFE OF CHRIST. 399 these things were done : and therefore we begin to fear we were mistaken. This very morning, indeed, a thing happened, which extreme- ly surprises us, and we are very solicitous with regard to the event. Some women, who had entertained the same hopes and expectations as we, going early in the morning to pay the last duties to their Master, by embalming his body, returned with great haste to the city, and informed us that they had been to the sepulchre, but were disappointed in not finding the body ; and to increase our surprise, they added, that they had seen an appearance of angels, who told them that Jesus was risen from the dead. This relation seemed at first-to ns not probable; nay, alto- gether incredible ; but two of the company going immediately after to the sepulchre, found every thing exactly as the women had reported ; they saw the angels, but heard not any thing of the body : so that we are still in doubt and perplexity, with re- gard to this wonderful event. In reply, Jesus said. Why are ye so very averse to believe all that the prophets have with one voice predicted concerning the Messiah ? Is it not clearly and very expressly foretold in all the prophetic writings, that it was appointed by the counsel of Omnipotence for the Messiah to suffer in this manner ; and that after sustaining the greatest indignities, reproach, and con- tempt, from the malice and perverseness of mankind, and even undergoing an ignominious and cruel death, he should be exalted to a glorious and eternal kindom ? Having said this, he be- gan at the writings of Moses, and explained to them, in order, all the principal passages, both in the books of that great legis- lator, and the writings of the other prophets, relating to his own sufferings, death, and glorious resurrection. And this he did with such surprising plainness, clearness, and strength, that the two disciples, not yet suspecting who he was, were as much amazed to find a stranger so well ac- quainted with all that Jesus did and suffered, as they at first wondered at his appearing to be totally ignorant of these trans- actions. They were also astonished to hear him intepret and apply the Scriptures to their present purpose with such readi- ness and convincing clearness of argument, as carried with it a strange and unusual authority and efficacy. When, therefore, they came to the village whither they were going, and Jesus seemed as if he would have passed on, and travelled further, they, desirous of his company, pressed him, in the strongest manner, to tarry with them that night, as it was then late. To this request the great Redeemer of mankind consented ; and when they were set down to supper, he took bread and gave thanks to God, and brake it, and gave it to them, in the 400 LIFE OF CHRIST. same manner be used to do, while he conversed with them upon earth, before bis death. This engaged their attention, and looking steadfastly on him, they perceived it was their great and beloved Master. But they bad then no time to express their joy and astonish- ment to their benevolent Redeemer : for he immediately vanish- ed out of their sight. As soon as they found their Master was departed, they said one to another, How slow and stupid were we before, not to know him upon the road, while he explained to us the Scrip- tures ; when, besides the affability of his discourse, and the strength and clearness of his argument, we perceived such an authority in what he said, and such a powerful efficacy attend- ing his words, and striking our hearts with affection, that we could not but have known him (if we had not been remarkably stupid) to have been the very same that used to accompany his teaching, and was peculiar to it. This surprising event would not admit them to stay any long- er in Emmaus. They returned that very night to Jerusalem, and found the apostles, with several other disciples, discoursing about the resurrection of their Master : and on their entering the room the disciples accosted them, saying, " The Lord is risen indeed, and hath appeared unto Simon." They had given little credit to the reports of the women, supposing they were occasioned more by imagination than real- ity. But when a person of Peter's capacity and gravity de- clared he had seen the Lord, they began to think that he was really risen from the dead. And their belief was greatly con- firmed by the arrival of the two disciples from Emmaus, who declared to their brethren, how Jesus appeared to them on the road, and how they discovered him to be their Master by the circumstances before related. While the disciples from Emmaus were thus describing the manner of the appearance of Jesus to them, and offering argu- ments to convince those who doubted the truth of it, their great Master himself put an end to the debate, by standing in the midst of them, and saying, " Peace be unto you." This appearance of our blessed Saviour greatly terrified the disciples, who supposed they had seen a spirit ; for, having secured the doors of the house, where they were assembled, for fear of the Jews, and Jesus having opened the locks by his mi- raculous power, without the knowledge of any in the house, it was natural for them to think, that a spirit only could enter. The circumstance therefore of the doors being shut is very hap- pily mentioned by St. John ; because it suggests a reason why the disciples took their Master for a spirit, notwithstanding many of them were convinced that he was really risen from the LIFE OF CHRIST. 401 dead, and were at that moment conversing about his resurrec- tion. But, to dispel their Tears and doii{)t>, Jesus came forward, and spoke to them in the most endearing accent ; shewed them his hands and his feet, and desired them to handle him, in or- der to convince themselves by the united powers of their dilfer- ent senses, that it was he himself, and no spectre or apparition. *' Why are ye troubled," said the benevolent Redeemer of man- kind, " and why do thoughts arise in your hearts ? Behold my hands and my feet, tliat it. is I myself: handle me and see, for a spirit hath not flesh and bones, as ye see me have." These infaHil)le proofs suflicicntly convinced the disciples of the truth of their Lord's resurrection, and they received him with rapture and exultation. But their joy and wonder had so great an eflect upon their minds, that some of them, sensible of the great commotion they were in, suspended their belief, till ihey had considered the matter more calmly. Jesus, therefore, knowing their thoughts, called for meat and ate with them, in order to prove more fully the truth of his resurrection from the dead, and the reality of his presence with them on this oc- casion. After giving this farther ocular demonstration of his having vanquished the power of death, and opened the tremendous portals of the grave, he again repeated his salutation, " Peace be unto you." Adding, " The same commission that my Father hath given unto me, 1 give unto you : go ye therefore into eve- ry part of the world, and preach the Gospel to all the children of men." Then breathing on them, he said, " Receive ye the Holy Ghost, to direct and assist you in the execution of your commission. Whosoever embraces ^^our do>:trine, and sincerely repents, ye shall remit his sins, and ^our sentence of abso- lution shall be ratified and confirmed in the courts of heaven. And whosoever eidier obstinately rejects your doctrine, disobeys it, or behaves himself unworthily after he hath emlDraced it, his sins shall not be forgiven him ; but the censure ye shall pass upon him on earth shall be confirmed in heaven." Thomas, otherwise called Didymus, was absent at the meet- ing of the apostles ; nor did this happen without the special di- rection of Providence, that the particular and extraordinary sat- isfaction which was afterwards granted him, might be an abun- dant and undeniable testimony of the truth of our blessed Sav- iour's resurrection to all succeeding, generations. The rest of the apostles therefore told him, that they had seen die Lord, and repeated to him the words he had delivered in their hearing. But Thomas replied, " This event is of such great importance, that unless, to prevent all possibility of deception, I see him with my own eyes, and feel him with mine own hands, putting 402 lAFE OF CHRIST. my fingers into the print of his nails, whereby he was fastened to the cross, and thrust my hand into his side, \^hich the soldier pierced with his spear ; I will not believe that he is really, and truly risen from the dead." Thus have we enumerated in the most explicit manner, -the transactions of that da}' on which the great Redeemer of man- kind arose from the dead ; a day highly to be remembered by the children of men, throughout all generations. A day, in which was fully completed and displayed the conceptions lodged. in the breast of infinite Wisdom! even those thoughts of love and mercy, on which the salvation of the world depended. Christians have therefore the liighest reason to solemnize this day with gladness, each returning week, by ceasing from their labor, and giving up themselves to prayer, pious meditations, and other exercises of religion. The redemption of mankind, which they weekly commemorate, affords matter for eternal thought ; it is a subject impossible to be equalled, and whose lustre neither length of time, nor frequent reviewing, can either tarnish or diminish. It resembles the sun, which we behold, always the same glorious and luminous object ; for the benefit we celebrate is, after so many ages, as fresh and beautiful as ever, and will always continue the same, flourishing in the mem- ories of pious people, through the endless revolutions of eternity. Redemption is tlie brightest mirror by which we contemplate the goodness of the Almighty. Other gifts are only mites. from the divine treasure ; but i-edemption opens, I had almost said, ex- hausts all the stores of his grace. May it be constantly the fa- vorite subject of our meditations, more delightful to our musing minds, than applause to the ambitious ear ! May it be the dar- ling theme to our discourse ; sweeter to our tongues than the dropping of the honey-comb to the taste ! May it be our choicest comfort through all the changes of this mortal life ; and the reviving cordial, even in the last extremities of dissolu- tion itself. Eight days after the resurrection of our great Redeemer, die blessed Jesus shewed himself again to his disciples, while Thom- as was with them ; and upbraided that disciple for his unbehef ; but knowing that it did not, like that of the Pharisees, proceed from a wicked mind, but from an honest heart, and a sincere desire of being satisfied of the truth, he thus addressed himself to his doubting disciple : " Thomas," said he, " since thou wilt not be contented to rely on the testimony of others, but must be convinced by the experience of thy own senses, behold the wounds in my hands, and reach hither thy hand, and thrust it into my side, and doubt no longer of the reality of my resur- LIFE Ol' CHRIST. 403 Thomas itiiinccliately obcy«'i1 the Wind invltalion of his dear Master, and beiiiio; (nlly satisfi^^l ;m < (ud'mc: to liis own desire, he cried out, " I am abundantly convinced ; thou art, indeed, my Lord, the very same that was crucified ; and I acknowledge thine Almighty power in having triumphed over death, and wor- ship thee as my God." To which tlie blessed Jesus replied: " Because thou hast botli seen and felt me, Thomas, thou liast believed that I am really risen from the dead. But blessed are they who without such evidence of the senses, shall, upon credible testimony, be willing to believe and embrace a doctrine which tends so greatly to the glory of God, and the salvation of the sons of men." St. John adds, that the blessed Jesus appeared, on several other occasions, to his disciples, after his resurrection : and by many clear and infillible proofs (not mentioned by the Evange- list) fully convinced them that he was alive after his passion. But those which are mentioned are abundantly sufficient to in- duce men to believe that Jesus was the Son of God, the great Messiah, so ofcen foretold by the ancient prophets ; and that by means of that belief, they may attain everlasting life, in the hap- py regions of tlie heavenh'^ Canaan. Our blessed Saviour having, first by the angels, and after- wards in person, ordered his disciples to repair to their re- spective habitations in Galilee, it is reasonable to think they w^ould leave Jerusalem as soon as possible. This they accord- ingly did, and on their arrival at their respective places of abode, applied themselves to their usual occupations ; and the apostles returned to their old trade of fishing, on the lake of Ti- berias. Here they were toiling with their nets, very early in the morning, and saw Jesus standing on the shore, but did not then know him to be their Master, tis it was something dark, and they at a -considerable distance from him. He however called to them, and asked if they had taken any fish ; to which they answered, they had caught nothing. He then desired them to let down their nets on the right side of the boat, and they should not be disappointed. The disciples, imagining that he might be acquainted with the places proper for fishing, did as he directed them, and en- closed in their net such a prodigious multitude of fishes, that they were not able to draw it into the boat, but were forced to drag it after them in the water towards the shore. It seems the3^ had toiled all the preceding night to no pur- pose ; and, therefore, such remarkable success could not fail of Causing various conjectures among them with regard to the stranger on the shore, who had given them such happy advice. Some of the apostles declared 'they could not imagine who he was ; but others were persuaded that this person was no other 404 LIFE OF CHRIST. than their great and beloved Master. John was fully convhiced of liis being the Lord, and accordingly told his thoughts to Simon Peter, who making no doubt of it, girded on his fisher"'s coat, and leaped into the sea, in order to get ashore sooner than the boat could be brought to land, dragging after it a net full of large fishes. When the disciples came ashore, they found a fire kindled, and on it a fish broiling, and near it some bread. But neither being sufficient for the company, Jesus bade them bring some of the fish they had now caught, and invited them to eat with him. Thus did the blessed Jesus prove again to his disciples the reality of his resurrection, not only by eating with them, but by working a miracle, like that which, at the beginning of his ministry, had made such an impression upon them, as dispo- sed them to be his constant followers. This was the third time that Jesus appeared publicly to a great number of his disciples in a body, besides his shewing himself at several times to particular persons, upon special oc- casions. When they had eaten, Jesus reminded Peter how diligent and zealous he ought to he in order to wipe off the stain of his denying him when he was carried before the high priest. " Si- mon, son of Jonas," said our blessed Saviour to him, '^ art thou more zealous and affectionate in thy love towards nie than the rest of my disciples.'^" To which Peter answered, "Yea, Lord: thou knowest that I love thee." He was taught modesty and dif- fidence by his late fall ; and therefore would not compare himself with others, but humbly appealed to his Master's omniscience, for the sincerity of his regard to him. Jesus answered. Ex- press then thy love towards me, by the * care of my flock com- mitted to thy charge. " Feed my lambs ; feed my sheep." Shew your love to me, by publishing the great salvation I have ac- complished ; and feeding the souls of faithful believers with that food which never perishes, but endures for ever and ever. ^' 1 well know, indeed," continued the blessed Jesus, *' that thou wilt continue my faithful shepherd, even until death. For the time will come, when tliou who now girdest on thy fisher's coat voluntarily, and stretchest out thy hands to come to me, shalt in thine old age be girt by others, and forced to stretch out thy hands against thy will, in a very different manner, for the sake of thy constant profession of my religion." By these last words, Jesus sicnified the manner of Peter's death, and that he should finally sufler martyrdom, for the glory of God, and the testimony of the truth of the Christian religion. The time being now come, when the disciples were to meet iheir great Lord and Master, according to the messages he had LIFE OF CHRIST. 405 sent tliem by the women, and in all probability appointed at some former appearance, not mentioned by the Evangelists, the brethren set out lor the mountain in Galilee, perhaps that on which he was transfigured. Here five hundred of them were gathered together, expecting the joyful sight of their great Mas- ter, after he had triumphed over death ainl the grave ; some of them not having yet seea him after his resurrection. They did not wait long before Jesus appeared, on which they were seized with rapture, their hearts overflowed with gladness, they approached their kind, their benevolent Master, and wor- shipped him. Some few, indeed, doubted; it being then agree- able to nature for men to be afraid to believe what they vehe- mently wish, lest they should indulge themselves in false joys, which vanish like a morning cloud. But Jesus afterwards ap- peared frequently to them, and gave them full satisfaction, and instructed them in many things relating to their preaching the gospel, establishing the church, and spreading it through the whole earth. CHAPTER XLIV. Our blessed Lord instructs his Disciples in ivhat manner they should conduct themselves in order to propagate .the doctrine of the Gospel. — Promises to assist them in this important business. — Gives them his final blessing, and ascends into Heaven. — Comjjai'ison between J\Ioses, the great lawgiver, and our blessed Saviour. — General review of the life and doctrines of the great Redeemer of mankind. A FEW days before the feast of Pentecost, or the *' feast of weeks," the disciples went up to Jerusalem, where the blessed Jesus made his last appearance to them ; and after instructing them in many particulars concerning the kingdom of God, and the manner they were to behave themselves in propagating the doctrine of the gospel, he put them in mind that, during his abode with them in Galilee, he had often told them that all things written in the law, the prophets, and the Psalms, con- cerning him, were to be exactly accomplished. At the same time, " he opened their understandings ;" that is, he removed their prejudices, by the operations of his Spirit, cleared their doubts, improved their memories, strengthened their judgments, and enabled them to discern the true meaning of the Scrip- tures. 406 LIFE OF CHRIST. Having thus qualified them for receiving the truth, he again assured them that both Moses and the prophets had foretold that the Messiah was to suffer in the very manner he had suf- fered ; that he was to rise fi'om the dead on the third day, as he had done ; and that repentance and remission of sins were to be preached in the Messiah's name, among all nations, begin- ning with tlie Jews. . He next delivered unto them their commission to preach the doctrine of repentance an-d remission of sins, in his name, among all nations, and to testify unto the world the exact .accomplish- ment, in him, of all things foretold concerning the Messiah ;' and to enable tliem to perform this important work, promised to bestow on them the miraculous gift of the Spirit, which he called the promise of his father ; because the Almighty had promised it by his prophets. Having thus fortified them for the important work they were going to undertake, he led them oh to the mount of Olives, as fir as Bethany; where, standing on a hill above the town, he told them that he was going to ascend to his Father : for which reason they might go courageously through all the world, and preach the Gospel to every rational creature; that" they who believed should be admitted into his church by the rite of bap- tism, in the name of the Father, the Son, and the Holy Ghost : and be taught in consequence of their baptism, to obey all the precepts he had enjoined them : that such baptised bejiev.ers should receive the pardon , of their sins, together with eternal life in the happy mansions of his Father's kingdom ; but such as refused to embrace the doctrines of the Gospel should be for ever excluded those happy regions, and have their portion in the lake that burneth witli fire and brimstone : that while they were employed in this work, he would be constantly with them, to assist them by his Spirit, and protect them by his providence. Finally, that those who should, through their preaching, be in- duced to believe, should themselves work most astonishing miracles, by which the Gospel should be propagated with the greatest rapidity. When the blessed Jesus had spoken these, things, he lifted up his hands and blessed them. And in the action of blessing them, he was parted from them, in the midst of the 'day, a . shining cloud receiving him out of their siglit; that is, this brilliant cloud encompassed him a])out, and carried bin up to heaven ; not suddenly, but at leisure, that they might behold him departing, and see the proof of his ascending into heaven, as he had promised them. The cloud in which the blessed Jesus ascended was more bright and pure than the clearest lambent flame, being no other than the. shechijiah, or glory of the Lord ; the visible symbol LIFE OF CHRIST. 407 of the cllviiie presence which had so often appeared to the pa- triarchs of old : which filled the temple at its dedication, and which in its greatest splendor, could not be beheld with mor- tal eyes ; for which reason it is called the Ught inaccessible. As he ascended, the flaming, cloud that surrounded him marked his passage through the air, but gradually Jost its mag- nitude in the eyes of those who stood below ; till it at last van- ished, together with their beloved ]\J aster, out of their sight. Thus was the great Redeemer of mankind triumphantly car- ried jnto heaven, where he now sitteth at the right hand of God his Father, to whom be honor, glory, and power for ever and ever. Amen. llosanna to the prince of. light, That cloth'^fl liirnsejf in clay ; EnterM the iron gates of death, And tore llieir bars away. Deatii is no more tlie king of dread, Since Christ our Lord arose ; He took the tyrant's sting away. And spoilM our helhsli foes. See Iiow the conqu'ror mounts aloft And to his Father flies, • With scars of honor in his flesh. And triumph in his eyes. There our exalted Saviour reigns, And vccatters blessings down ; Our Jesus fills the rigiit hand seat Of the celestial throne. In this illustrious manner did the great Redeemer of mankind depart, after having finished the grand work which he left the bosom of his Father to execute; which angels with joy describ- ed was to happen, and which, through all eternity to come, shall, at periods the most immensely distant from the time of its execution, be looked back upon with inexpressible delight, by every iidiabitant of heaven ; for though the minute aflairs of time may vanish altogether and be lost, when they are removed far back by the endless progression of duration, this object is such, that no distance, however great, can lessen. The king- dom of heaven is erected on the incarnation and suflerings of the Son of God, the kingdom and city of the Almighty, com- prehending all the people of God in the universe, made happy by goodness and love, and therefore none of them can ever for- get the foundation on which their happiness stands established. The human beings, in particular, recovered by the labor of the Son of God, wiil view their deliverer, and look back on his stupendous undertaking, with the highest rapture, while they are feasUng, without interruption, on its delicious fniits. The 408 LIFE OF CHRIST. angels, likewise, the celestial inhabitants of the city of God, will contemplate it with perpetual pleasure, as the happy means of recovering their kindred that were lost and bringing them to a joint and proper subjection to him who reigneth for ever, and whose favor is better than life itself. Thus have we followed our dear Redeemer through all the transactions of his life, and enlarged on the stupendous miracle of his resurrection, on which glorious event the whole Christian doctrine is founded. As the similarity between Christ .and the lawgiver Moses (whom the divine Redeemer mentioned to his disciples but a short time before his ascension into heaven) is so very remark- able, we shall, as an illustration of the glorious subject, point out a few instances, which will evince that the prophecies of old were only to be completed in the sufferings and death of Christ. Moses was the most distinguished of all the prophets, and his greatest prophecy was that of another prophet to be raised like unto himself. He was, at the time of this prediction, about to leave his people, and therefore, to give tliem some comfort, he promised them another prophet. " The Lord thy God," said he, " will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me ; unto him shall ye hearken." Deut. xviii. 15. That this person, of whom Moses prophesied, was the great Redeemer of mankind, is amply evident, and that Moses resem- bled Christ in a much greater degree than any other person ever did, will appear from the following circumstances. Both Moses and Christ shewed signs and wonders, and in these respects none of the ancient prophets were like unto Mo- ses. None of them were lawgivers, they only interpreted and enforced the laws of Moses. None of them had such clear communications with God ; they all saw visions, and dreamed dreams. Moses and Christ are the only two who perfectly re- sembled each other in these respects. Moses fled from his country to escape the hands of the king of Egypt : so did Christ when his parents went into Egypt. Afterwards " the Lord said unto Moses, in Midian, Go, return- into Egypt ; for all the men are dead which sought thy life," Exod. iv. 19 : so the angel of the Lord said to Joseph, in near- ly the same words, "Arise, and take the young child, and go into the land of Israel ; for they are dead which 'sought the young child's life," Matt. ii. 20. Pointing him out, as it were, for that prophet, who should arise, like unto Moses. Moses refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction : Christ refused to be made king, choosing rather to suffer the like. THE ASCENSION. [Page 40G.] ^' And it came to pass, uhile lie blessed them, he was parted from (hem, and carried up into heaven. ••* And they uorshipped him, and returned to Jerusalem vith great joi/.''^ — Luke, xxiv. 51,52. LIFE OF CHRIST. 409 '* Moses," says St. Stephen, " was learned in all the wisdom of the Egyptians ;" and Josephus says that he was a very for- ward and accomplished youtif, and had wisdom and knowledge above his years. St. Ijuke observes of Christ, that " he in- creased (betimes) in wisdom and stature, and in favor with God and man," and his discourses in the temple with the doctors, when he was but twelve years old, wcie a proof of it. Moses was not only a lawgiver, a prophet, and a worker of miracles, but a king and a priest : in all these offices the resem- blance between Moses and Christ was singular. Moses brought darkness over the land : the sun withdrew his light at Christ's crucifixion : and as the darkness which spread over Egypt was followed by the destruction of their first-born, and of Pliaraoh and his host ; so the darkness at Christ's death was the forerunner of the destruction of the Jews. JMoses foretold tlie calamities which would befal the nation for their disobedience : so did Christ. The spirit which was in Moses was conferred in some degree upon the seventy elders, and they prophesied : Christ conferred miraculous powers on his seventy disciples. Moses was victorious over powerful kings and great nations : so was Christ, by the eflects of his religion, and by the fall of those who persecuted the church. Moses conquered Amalek by holding up both his hands: Christ overcame his and our enemies when his hands were fastened to the cross. Moses interceded for transgressors, and caused ah atonement to be made for them, and stopped the wrath of God : so did Christ. Moses ratified a covenant between God and the people, by sprinkling them with blood : Christ with his own blood. Moses desired to die for the people, and prayed that God would forgive them, or blot him out of his book : Christ did more, he died for sinners. Moses instituted the passover, when a lamb was sacrificed, none of whose bones were to be broken, and whose blood pro- tected the people from destruction : Christ was the paschal lamb. Moses lifted up the serpent, that they who looked upon him might be healed of their mortal wounds.: by properly looking up to Christ, all will be healed. All the affection of Moses towards the people, all his cares and toils on their account, were repaid by them with ingratitude, murmuring, and rebellion : the same returns the Jews made to Chi'ist for all his benefits. Moses was ill-used bv his own family ; his brother and sister 52 4r0 LIFE OF CHRIST. rebelled against him : there was a time when Christ's own breth- ren believed not on him. Moses had a very wicked and perverse generation committed to his care and conduct ; and to enable him to rule them, mirac- ulous powers were given to him, and he used his utmost endeav- ors to make the people obedient to God, and to save them from ruin ; but in vain : in the space of forty-two years they all fell in the wilderness, except two : Christ also was given to a gener- ation not less wicked and perverse, his instructions and his mira- cles were lost upon them, and in about the same space of time, after they had rejected him, they were destroyed. Moses was very meek above all men that were on the face of the earth : so was Christ. The people could not enter into the land of promise until Moses was dead : by the death of Christ the kingdom of heaven was opened to believers. Moses enlightened the Jews under the dispensation of the old law : Christ enlightened the Christians under the Gospel. Moses did great wonders in the land of Egypt : Christ did great miracles in Judea. In the deaths of Moses and Christ there is a resemblance in some circumstances : Moses died in some sense, for the ini- quities of the people ; it was their rebellion which was the oc- casion of it, which drew down the displeasure of God upon them, and upon him ; Moses went up in the sight of the people to the top of mount Nebo, and there he died, when he was in perfect vigor, when " his eye was not dim, nor his natural force abated :" Christ suffered for the sins of men, and was led up, in the presence of the people, to Mount Calvary, where he died in the flower of his age, and when he was in his full natural strength. Neither Moses nor Christ, as far as w^e can collect from sa- cred history, were ever sick, or felt any bodily decay or infirmity, which would have rendered them unfit for the toils they under- went; their sufferings were of another kind. Moses was buried, and no man knew where his body lay : nor could the Jews find the body of Christ. Lastly, as Moses, a little before his death, promised " another prophet:" so Christ, before his death, promised "another Com- forter." '' Moses," says St. Ambrose, " was the figure of that Precep- tor that was to come ; who should preach the Gospel, fulfil the Old Testament, build the New, and feed the people with celes- tial aliment. Such are the comparisons relative to the great resemblance between Moses and Christ ; but the greatest simihtude consists in their both being lawgivers, which no other prophet ever was. TJFE OF CHRIST. 411 They may resemble each other in many other (?ircimistances, and a fruitful imagination may strike upon farther resemblan- ces ; but what we have been mentioning may suffice ; and we may ask, Is this similitude between IMoses and Christ the effect of mere chance f Let us searcii all the records of universal histor}^ and sec if we can find a man who was so like to Christ as Moses was. ]C we cannot find such an one, then have we found him of whom JMoscs, in the law, and the prophets, did write, Jesus of Nazareth, the son of God. We shall conclude this clinptor with a few observations on the general conduct of our blessed Redeemer, during his peregrina- tion on earth. The human character of the bles«;ed Jesus, as it results from the account given of him by the Evangelists, for they have not formally draw^n it up, is entirely difierent from that of all other men whatsoever ; for whereas they have selfish passions deeply rooted in their breasts, and are influenced by them in almost ever}' thing they do, Jesus was so entirely free from them, that the most severe scrutiny cannot furnish one single action in the whole course of his life wherein he consulted his own interest only. No ; he was influenced by very difierent motives : the present happiness and eternal welfare of sinners, regulated his conduct ; and while others followed their respective occupations, Jesus had no other business than that of promoting the hap- phiess of the sons of men. Nor did he wait till he was solicited to extend his benevolent hand to the distressed : " he went about doing good," and always accounted it " more blessed to give than to receive ;" resembling God, rather than man. He went about doing good ; benevolence was the very life of his soul : he not only did good to objects presented to him for relief; but he in- dustriously sought them out, in order to extend his compassion- ate assistance. It is common for persons of the most exalted faculties to be elated with success and applause, or dejected by censure and disappointments : but the blessed Jesus was nevef elated by the one, or depressed by the other. He was never more courage- ous than when he met with the greatest opposition and cruel treatment ; nor more humble than when the sons of men worship- ped at his feet. He came into the world inspired with the grandest purpose that ever was formed : that of saving from eternal perdition, not a single nation, but the whole world ; and in the execution of it went through the longest and heaviest train of labors that ever was sustained, with a constancy and resolution, on which no disadvantageous impression could be made by any accident whatever. Calumny, threatenings, bad success, with many oth- er evils, constantly attending him, served only to quicken his 412 LIFE OF CHRIST. enckavors in this glorious enterprise, which he unweariedly pur- sued even till he had finished it by his death. The generality of mankind are prone to retaliate injuries received, and all seem to take a satisfaction in complaining of the cruelties of those who oppress them ; whereas the whole of Christ's labors breathed nothing but meekness, patience, and forgiveness, even to his bitterest enemies, and in the midst of the most excruciating torments. The words, " Father, forgive them, for they know not what they do," uttered by him when his enemies were nailing him to the cross, fitly express the tem- per which he maintained through the whole course of his life, even when assaulted by the heaviest provocations. He was destined to sufferings, here below, in order that he might raise his people to honor, glory, and immortality, in the realms of bliss above ; and therefore patiently, yea joyfully, submitted to all that the malice of earth and hell could inflict. He was vilifi- ed that we might be honored : he died, that we might live for ever and ever. To conclude : the greatest and best men have discovered the degeneracy and corruption of human nature, and shewn them to have been nothing more than men : but it was otherwise with Jesus. He was superior to all the men that ever lived, both with regard to the purity of his manntrs, and the perfection of his virtues. He was holy, harmless, undefiled, and separated from sinners. Whether we consider him as a teacher, or as a man, " he did no sin, neither was guile found in his mouth." His whole life was perfectly free from spot or weakness ; at the same time it was remarkable for the greatest and most extensive exercises of virtue. But never to have committed the least sin in word or in deed ; never to have uttered any sentiment that could be censured, upon the various topics of religion and morality, which were the daily subjects of his discourses ; and that through the course of a life filled with action, and led under the observation of many enemies, who had always access to converse with him, and who often came to find fault, is a pitch of perfection evident- ly above the reach of human nature ; and consequently he who possessed it must have been divine. Such was the person who is the subject of the evangelical history. If the reader, by reviewing his life, doctrine, and miracles, as they are here represented to him, united into one series, has a clearer idea of these things than before, or observes a beauty in his actions thus linked together, which, taken sepa- rately, do not appear so fully : if he feels himself touched by the character of Jesus in general, or with any of his sermons and actions in particular, thus simply dehneated in writing, whose principal charms are the beauties of truth ; above all, if LIFE OF CHRIST. 413 his dying so generously for men strikes liim with admiration, or fills him with joy in the prospect of that pardon which is' thereby purchased for the world : let him seriously consider with himself, what improvement he ought to make of the divine goodness. Jesus, by his death, hath set open the gates of immortality to the sons of men ; and by his word, spirit, and example, gra- ciously offers to make them meet for the glorious rewards in the kingdom of the heavenly Canaan, and to conduct them into the inheritance of the saints of light. Let us, therefore, remem- ber, that being born under the dispensation of his Gospel, we have, from our earliest years, enjo3ed the best means of secur- ing to ourselves an interest in that favor of God, which is life, and that loving kindness which is better than life. We have been called to aspire after an exaltation to the na- ture and felicity of the Almighty, exhibited to mortal eyes in the man Christ Jesus, to fire us with the noblest ambition. His Gospel teaches us that we are made for eternity ; and that our present life is to our future existence, as infancy is to manhood. But, as in the former, many things are to be learned, many hardships to be endured, many habits are to be acquired, and that by a course of exercises which in themselves, though pain- ful, and possibly useless to the child, yet are necessary to fit him for the business and enjoyments of manhood : so while we remain in this infancy of human life, things are to be learned, hardships to be endured, and habits to be acquired, by a labo- rious discipline, which, however painful, must be undergone, be- cause necessary to fit us for the employments and pleasures of our riper existence, in the realms above ; always remembering that whatever our trials may be in this world, if we ask for God's assistance, he has promised to give it. Inflamed, there- fore, with the love of immortality and its joys, let us submit ourselves to our heavenly teacher, and learn of him those graces which alone can render life pleasant, death desirable, and fill eternity witli ecstatic joys. 414 LTFE OF CHRIST. CHAPTER XLV. Remarks on the jyeculiar nature of the Christian religion^ the principles it inculcates, and its fitness to render men holy and humhle here, and happily glorified hereafter. We cannot close this delightful scene of the life of our dear Lord and Saviour more comfortably, than by considering the benefits resulting from a due attendance to his doctrines to all, who shall, by faith, receive and embrace the same. Probably none have been greater enemies to the progress of religion than those who delineate it in a gloomy and terrifying form : nor any guilty of a more injurious calumny against the Gospel, than those who represent its precepts as rigorous impo- sitions^ and unnecessary restraints. True religion is the perfection of human nature, and the foun- dation of uniform exalted pleasure ; of public order and private happiness. Christianity^ is the most excellent, aijd the most use- ful institution, having the " promise of the life that now is, and of that which is to come." It is the voice of reason ; it is also the language of Scripture, " the ways of wisdom are ways of pleasantness, and all her paths are peace ;" and our blessed Sav- iour assures us, that his precepts are easy, and the burden of ;his religion light. The Christian religion is a rational service, a worship " in spirit and truth," a worship worthy of the majesty of the Al- mighty to receive, and of the nature of man to pay. It com- prehends all we ought to believe, and all \ve ought to practice ; its positive rites are few, in plain and easy significancy, and manifestly adapted to establish a sense of our obligation to God and Christ. The Gospel places religion, not in abstruse speculation and metaphysical subtilties ; not in outward shew, and tedious cere- mony ; not in superstitions austerities and enthusiastic visions, but in purity of heart, and holiness of life. The sum of our duty, according to our great IVIaster himself, consists in the love of God and of our neighbor ; according to St. Paul, in deny- ing ungodliness and worldly lusts, and in living soberly, right- couslyj and godly, in this present evil world ; according to St. James, in visiting the fatherless and widows in aflliction, and in keeping ourselves unspotted from the world. This is the con- stant strain and tenor of the Gospel. This it inculcates most earnestly, and on this it lays the greatest stress. But is the Christian system only a republication of the law of nature, or merely a refined system of morality' ? No, certainly ; LIFE OF CHRIST. 415 it is a great deal more. It is an act of grace, a stupendous plan of Providence, designed for the recovery of mankind from a state of degradation and ruin, to tlie favor of the Almighty, and to the hopes of a happy immortality through a Mediator. Under this dispensation, " true religion consists in a " repent- ance towards God," and '* in faith in the Lord Jesus Christ," as the person appointed by the supreme authority of heaven and earth, to reconcile apostate man to his offended Creator ; as a sacrifice for sin ; our vital head and governing Lord. This is religion, as we are Christians. And what hardships, what ex- action is there in all this f Surely, none. Nay, the practice of religion is much easier than the servitude of sin. Our rational powers, all will readily agree, are dreadfully im- paired, and the soul weakened, by sin. The animal passions are strong and corrupt, and oppose the dictates of the Spirit of God : objects of sense make powerful impressions on the mind. We are, in every situation, surrounded with many snares and temptations. In such a disordered state of things, we cannot please God, till created anew in Christ Jesus unto good works. We must be born again ; born from above. The God of all grace has planted in the human breast a quick sense of good and evil ; a faculty which strongly dictates right and wrong : and though by the strength of appetite and warmth of passion men are often hurried into immoral practices,, yet in the beginning, especially when there has been the advantage of a good education, it is usually with reluctance and opposi- tion of mind. What inward struggles precede ! what bitter pangs attend their sinful excesses ! what guilty blushes and unea- sy fears ! what frightful prospects and pale reviews ! " Terrors are upon them, and a fire not blown consumeth them." To^ make a mock at sin, and to commit iniquity without remorse, is an attainment that requires length of time, and much painful labor ; more labor than is requisite to attain that habitual good- ness which is the glory of the man, the ornament of the Chris- tian, and the chief of his happiness. The soul can no more be reconciled to acts of wickedness and injustice, than the body to excess, but by suffering many bitter pains, and cruel attacks. The mouth of conscience may, indeed, be stopped for a while, by false principles: its secret whispers may be drowned by the noise of company, and stifled by entertainments of sense ; but this principle of conscience is so deeply rooted in human nature, and, at the same time, her voice is so clear, and strong, that the sinner's arts will be unable to lull her into a lasting secu- rity. When the hour of calamity arrives, when sickness seizeth, and death approacheth the sinner, conscience then constrains 416 LIFE OF CHRIST. him to listen to her accusations, and will not suffer the temples of his head to take any rest. *' There is no peace to the wick- ed ;" the foundations of peace are subverted, they are at utter enmity with their reason, with their conscience, and with their God. Not so is the case of true religion. For when religion, pure and genuine, forms the temper, and governs the life, conscience applauds, and peace takes her residence in the breast. The soul is in its proper state. There is order and regularity both in the faculties and actions. Conscious of its own integrity, and secure of the divine approbation, the soul enjoys a calm- ness not to be described. But why do I call this happy frame calmness only ? It is far more than mere calmness. The air may be calm, and the day overcast with thick mists and dark clouds. The pious and virtuous mind resembles a serene day, enlightened and enlivened with the brightest rays of the sun. Though all without may be clouds and darkness, there is light in the heart of a pious man. *' He is satisfied from himself, and is filled with peace and joy in believing." In the concluding scene, the awftd moment of dissolution, all is peaceful and se- rene. The immortal part quits its tenement of clay, with the w^ell-grounded hopes of ascending to happiness and glory. Nor does the Gospel enjoin any duty but what is fit and rea- sonable. It calls upon all its professors to practice reverence, submission, and gratitude to God ; justice, truth, and universal benevolence to men ; and to maintain the government of our own minds. And what has any one to object against this ? From the least to the greatest commandment of our dear Re- deemer, there is not one which impartial reason can find fault with. *' His law is perfect : his precepts are true and righteous altogether." Not even those excepted which require "us to love our enemies, to deny ourselves," and to " take up our cross." To forgive an injury is more generous and manly than to re- venge it ; to control a licentious appetite, than to indulge it : to suffer poverty, reproach, and even death itself, in the sacred cause of truth and integrity, is much wiser and better^ than, by base compliances, to make *' shipwreck of faith and a good conscience." Thus in a storm at sea, or a conflagration on the land, a man with pleasure abandons his lumber to secure his jewels. Piety and virtue are the wisest and most reasonable things in the world : — vice and wickedness the most irrational and absurd. The all-wise author of our being hath so framed our natures, and placed us in such relations, that there is nothing vicious, but what is injurious; nothing virtuous, but what is advanta- geous to our present interest, both with respect to body and LIFE OF CHRIST. 417 mind. Meekness and liumility, patience, and universal charity, and grace, give a joy " unknown to transgressors." The divine virtues of truth and equity are the onl}^ bands of friendship, the only supports of society. Temperance and sobriety are the best preservatives of health and strength ; but sin and debauchery impair the body, consume the substance, re- duce to poverty, and form the direct path to an immature and untimely death. Now this is the chief excellency of all laws ; and what will always render their burden pleasant and delightful is, that they enjoin nothing unbecoming or injurious. Besides, to render our duty easy, we have the example, as well as the commands of the blessed Jesus. The masters of mo- rality among the heathens gave excellent rules for the regulation of men's manners ; but they wanted either the honesty, or the courage, to try their own arguments upon themselves. It was a strong presumption that the yoke of the scribes and pharisees was grievous, when they laid "heavy burdens upon men's shoulders," which they themselves refused to touch with one of Iheir fingers. Not thus our great lawgiver, Jesus Christ, the righteous. His behaviour was in all respects, conformable to his doctrine. His devotion towards God, how sublime and ar- dent ! Benevolence towards men, how great and diflusive ! He was in his life an exact pattern of innocence ; for he '* did no sin, neither was guile found in his mouth." In the Son of God in- carnate, is exhibited the brightest, the fairest resemblance of the Father, that earth or heaven ever beheld, an example peculiarly persuasive, calculated to inspire resolution, and to animate us to use our utmost endeavors to imitate the divine pattern, the example of " the author and finisher of our faith," of " him who loved us, and gave himself for us." Our profession and char- acter, as Christians, obliges us to make this example the model of our lives. Every motive of decency, gratitude, and interest, constrain us to tread the paths he trod before us. We should also remember that our burden is easy ; because God, who " knoweth whereof we are made, who considereth that we are but dust," is ever ready to assist us. The heathen sages themselves had some notion of this assistance, though guided only by the glimmering lamp of reason. But what they looked upon as probable, the Gospel clearly and strongly asserts. We there hear the apostle exhorting, " Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need." We there hear the blessed Jesus him- self arguing in this convincing manner : " If ve, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him ?" 53 418 LIFE OF CHRIST. We should also remember, that the great doctrine of the Gospel, concerning the propitious mercy of God to all penitents, through Christ Jesus, greatly contributes to the consolation of Christians. Let it be granted that the hope of pardon is essen- tial to the religion of fallen creatures, and ojie of its first prin- ciples, yet, considering the doubts and suspicions which are apt to arise in a mind conscious of guilt, it is undoubtedly a great and inestimable favor, to be relieved in this respect, by a messenger from Omnipotence himself. This is our happiness. We are not left to depend upon consequenti^d reasonings, which the bulk of mankind are little used to ; but we are assured, that upon our true repentance, we shall, " through the mediation of Christ," receive the " full remission of past sins," and be re- stored to the same state and favor with our Maker, as if we had never transgressed his laws. Here the Gospel triumphs. With these assurances it abounds. Upon this head the declarations of our blessed Saviour and his apostles are so express and full, that every one who believes them, and knows himself to be a true penitent, must banish every, doubt and fear, and rejoice with joy unspeakable. '* Come unto me, all ye that latfbr, and are heavy laden, and I will give you rest." Matt. xi. 28. " All manner of sin and blasphemy shall be forgiven unto men." Matt. xii. 31. " Be it known unto you therefore, men and brethren, that through this man is preached unto you tlje for- giveness of sins ; and by him all that believe are justified from all things, from which we could not be justified by the law of Moses." Acts^ xiii. 38, 39. " The blood of Jesus cleanseth from all sin." What grace and favor is this ! Who can dwell upon the transporting theme too long ! Now our way is plain before us, and the burden we are t:> bear is made easy. Our sins are pardonable, if repented of and forsaken. Consider this, all ye who have never yet regarded religion, but pursued a course of vice and sensuality all your lives long. Though your conduct has been base, to the last degree, 30ur case is not desperate. Far from it. The God whom you have so highly oiiended commiserates your errors, is ever ready to extend his pardoning mercy to his most degenerate creatures, upon their faith and repentance, and *' is in Christ Jesus recon- ciling the world to himself," not imputing unto penitent sinners their trespasses. " Let the wicked, therefore^ forsake his way, and the unrighteous man his thoughts ; and let him return unto the Lord, and he will have mercy upon him ; and to our God, for he will abundantly pardon." Isaiah, Iv. 7. Another particular, which renders the Christian religion de- lightful, is, its leading us to the perfect, eternal life of heaven. It cannot be denied, but that we may draw from the light of nature strong presumptions of a future state. The present ex- LIFE OF CHRIST. 419 istence docs not look lilx^f :ni entire seem that love him." 420 LIFE OF CHRIST. What is the heaven of the heathens, compared with the heav- en of the Christians ? The hope, the prospect of this, is suf- ficient to reconcile us to all the difficulties that may attend our progress, sweeten all our labors, alleviate every grief, and si- lence every murmur. But whv, says the libertine in the gaiety of his heart, should there be any difficulties or restraint- at all ? God hath made nothing in vain. The appetites he hath planted in the human breast are to be gr.atified. To deny or restrain them, is igno- minious bondage ; but to give full scope to every desire and passion of the heart, without check or control, is true manly freedom. In opposition to this loose and careless way of reasoning, let it be considered, that the liberty of a rational creature doth not consist in an entire exemption from all control, but in follow- ing the dictates of reason, as the governing principle, and in keeping the various passions in due subordination. To follow the regular motion of those affections which the wise Creator hath implanted within us, is our duty : but as our natural de- sires, in this state of trial, are often irregular, we are bound to restrain their excesses, and not to indulge them, but in a strict subserviency to the integrity and peace of our minds, and to the order and happiness of human society established in the world. Those who allow the supreme command to be usurped by sen- sual and brutal appetites, may " promise themselves liberties," but are truly and absolutely the " servants of corruption." To be vicious, is to be enslaved. We behold with pity those mis- erable objects that are chained in the galleys, or confined in dark prisons and loathsome dungeons ; but much more abject and vile is the slavery of the sinner ! No slavery of the body is equal to the bondage of the mind : no chains press so closely, or gall so cruelly, as the fetters of sin, which corrode the very substance of the soul, and fret every faculty. It must, indeed, be confessed, that there are some profligates, so hardened by custom, as to be past all feeling ; and, because insensible of their bondage, boast of this insensibility as a mark of their native freedom and happiness. Vain men ! they might extol, with equal propriety, the peculiar happiness of an apo- plexy, or the profound tranquility of a lethargy. Thus have we endeavored to place, in a plain and conspic- uous light, some of the peculiar excellencies of the Christian religion ; and, from hence, many useful reflections will naturally arise in the mind of every attentive reader. It is the religion of Jesus that hath removed idolatry and superstition, and brought immortality to light, when concealed under the veil of darkness -almost impenetrable. This hath set the great truths of religion in a clear and conspicuous point of view, and pro- LIFE OF CHRIST. 421 posed new. and powerful motives to influence our minds, and to detcrmnie our conduct. Nothing is enjoined to be believed, but what is worthy of God ; nothing to be practised, but what is friendly to man. All the doctrines of the Gospel are ration- al and consistent: all its precepts are truly wise, just, and good. The Gospel contains nothing grievous to an ingenuous mind : it debars us from nothing, but doing harm to ourselves, or to our fellow-creatures ; and permits us to range any where, but in the paths of danger and destruction. It only requires us to act up to its excellent commands ; and to prefer, to the vanish- ing pleasure of sin, the smiles of a reconciled God, and '^ an eternal weight of glory." And is this a rigorous exaction, a hegivy burden not to be endured .'' How can sinful mortals harbor so unworthy a thought ^ Surely no man, who is a real friend to the cause of virtue and to the interest of mankind, can ever be an enemy to Chris- tianity, if he truly understands it, and seriously reflects on its wise and useful tendency. It conducteth us to our journey's end, by the plainest and securest path ; where the *' steps are not straightened, and where he that runneth stumbleth not." Let us, who live under this last and most gracious dispensa- tion of God to mankind, '* count all things but loss, for the excellency of the knowledge of Christ Jesus our Lord ;" and not sufler ourselves, by the slight cavils of unbelievers, to be ** moved away from the hope of the gospel." Let us demon- strate that we believe the superior excellency of the Christian dispensation, by conforming to its precepts. Let us shew that we are Christians in deed, and in truth ; not by endless disputes about trifles, and the transports of a blind zeal, but by abound- ing in those '• fruits of righteousness, which are, through Christ, to the praise and glor^^ of God." From what has been said, we may <:learly perceive how groundless all those prejudices are, which some conceive agauist religion, as if it was a peevish, "morose scheme, burdensome to human nature, and inconsistent with the true enjo^^^ment of life. Such sentiments are too apt to prevail in the heat of youth, when the spirits are brisk and lively, and the passions warm and impetuous ; but it is wholly a mistake, and a mistake of the most dangerous tendency. The truth is, there is no pleasure like that of a good conscience : no real peace but what results from a sense of the divine favor. This ennobles the mind, and can alone support it under the various and unequal scenes of the present state of trial. This lays a sure foundation of an easy, comfortable life, of a serene, peaceful death, and of eter- nal joy and happiness hereafter ; whereas, vice is ruinous to all our most valuable interests ; spoils the native beauty, and sub- verts the order of the soul ; renders us the scorn of man, the re- 423 LIFE OF CHRIST. iected of God, and, without timely repentance, will rob u» of a happy eternity. Religion is the health, the liberty, and the liap- piness of the soul ; sin is the disease, the servitude, and destruc- tion of it. If this be not sufficient to convince you, let me lead you in- to the chamber of an habitual rioter, the lewd debauchee, worn out in the cause of iniquity, " his bones 'full of the sins of his youth," that from his own mouth, as he lies on his expiring bed, you may learn that " the way of transgression is hai-d ;" and that, however sweet sin may be in the commission, "it strikes like a serpent, and bites like an adder." I am going, reader, to represent to you the last moments of a person of high birth and spirit ; of great parts and strong pas- sions ; every way accomplished, but unhappily attached to those paths which lead to vice and destruction. His unkind treatment was the death of a most amiable wife : and his monstrous extravagance, in efiect, disinherited his only child. And surely the death-bed of a profligate is next in hor- ror to that abyss to which it leads ! It has the most of hell th.at is visible upon earth, and he that hath seen it has more than faith to confirm him in his creed. I see it now (says the v.orthy divine, from whom I shall borrow this relation,) for who can forget it ? Are there in it no flames and furies ? — You are igno- rant then of what a sacred imagination can figure ! what a guil- ty heart can feel ! How dismal it is! The two great eneniies of soul and body, sickness and sin, sink and confound his friends; silence and darkness are the dismal scene. Sickness excludes the light of heaven, and sin its blessed hope. Oh, double darkness, more than Egyptian ! acutely to be felt ! The sad evening before the death of that noble youth, wliose last hours suggested these thoughts, I was with hhn. No- one else was there but his. physician, and an intimate acquaintance, whom he loved, and whom he had ruined. At my coming, he said, " You and the physician are come too late. — I have neither life nor hope. You both aim at miracles. You would raise the dead." " Heaven," I said, " was merciful." " Or I could not," answered he, " have been tlius guilty. What has it not done to bless and to save me ? — I have been too strong for Omnipotence. I plucked down ruin." 1 said *' The blessed Redeemer — " " Hold, hold," said he, " you wound me ! This is the rock on which I have split! I denied his name." Refusing to hear any thing from me, or take any thing from the physician, he lay silent, as far as sudden darts of pain would permit, till the clock struck. Then he cried out with vehe- LIFE. OF CHRIST. 423 nieiice, — " Oh lime ! time ! It is fit thou shouldst thus strike thy murderer to the heart. — How art tliou fled,* for ever I — A month ! — Oh, for a single week ! I ask not for years, though an age were too little for the much I have to do." On my saying to him *' We could not do too much ; that heaven was a blessed place !" " So much the worse," replied. he, '' 'tis lost ! 'tis lost ! Heav- en is to me the severest part of hell !" Soon after, I proposed prayer. To which he answered, — • " Pray, you that can ; I never prayed. I cannot pray. My conscience is too much wounded. I have deserted my benevo- lent Maker, and my soul i^ enveloped in the deepest horrors." His friend, being much touched, even to tears, at this (for who could forbear 'i I could not,) he, with a most aflectionate look, said, " Keep these tears for thyself, I have undone thee. — Dost thou weep for me ^ That is cruel. What can pain me more j"' Here his friend, too much aifected, would have left him. '* No," said he, " stay. You still may hope ; therefore, hear me. How madly have I talked ! — How madly hast thou listen- ed and believed ! But look on my present state, as a full an- swer to thee and to myself. This body is all weakness and pain ; but my soul, as if stung up by torment to greater strength and spirit, is full powerful to reason ; full mighty to sufler. And that which thus triumphs within the joys of mortality, is doubtless immortal. And as for a Deity, nothing less than an Almighty could inflict the pains I feel." I was about to congratulate this passive, involuntary confes- sion, in his asserting the two prime articles of his creed, ex- torted by the rack of nature ; when he thus \QYy passionately added, " No, no ! let me speak on. I have not long to speak. — My much injured friend ! JNIy soul, as my body, lies in ruins ; in scattered fragments of broken thought ; remorse for the past, throws my thoughts on the future. Worse dread of the future strikes it back on the past. I turn, and turn, and find no ray. Didst thou feel half the mountain that is on me, thou wouldst struggle with the martyr for his stake, and bless heaven for the flame ; — that is not an everlasting flame ; that is not an un- quenchable fire." How were we struck ! yet, soon after, still more. With what an eye of distraction, what a face of despair, he cried out, — *' y\y principles have poisoned my friend : my extravagance has beggared my boy : my unkindness has murdered my wife ! — ■ And is there another hell ^ Oh ! thou blasphemed, yet most in- dulgent Lord God ! Hell itself is a refuge, if it hides me from thy frown." 424 LIFE OF CHRIST. Soon after, his understanding failed ; his terrified imagination uttered horrors not to be repeated, or ever forgotten ; and be- fore the sun (which I hope has seen few Hke him) arose, this gay, young, noble, ingenious, accomplished, and most wretched mortal, expired. It must, indeed, be owned, it sometimes happens, that men who have lived very wicked lives, have gone out of the world, as they have lived in it, defying conscience, and deriding a fu- ture judgment as an idle fiction ; but these instances are very rare, and only prove that there are monsters in the moral as well as the natural world. It will perhaps be said, that the sons of vice and riot have pleasure in sensual indulgences. Allowed ; but it is altogether of the lower kind, empty, fleeting, and transient : " like the crackling of thorns under a pot, so is the mirth of the wicked.*' It makes a noise and a blaze for the present, but soon vanishes away into smoke and vapor. On the ohter hand, the pleasure of rehgion is solid and last- ing ; and will attend us through all, even the last stages of life. When we have passed the levity of youth, and have lost our rel- ish for the gay entertainments of sense ; when old age steals up- on us, and stoops us towards the grave, this will cleave fast to us, and give us relief. It will be so far from terminating at death, that it then commences perfect, and continually improves, with new additions. Clad in this immortal robe, we need not fear the awful sum- mons of the king of terrors, nor regret our retiring into the chambers of the dust. Our immortal part will wing its way to the arms of its Omnipotent Redeemer, and find rest in the heavenly mansions of the Almighty. And though our earthly part, this tabernacle of clay, returns to its original dust, and is dissolved, our joy, our consolation, our confidence is, that "we have a building of God, a house not made with hands, eter- )ial in the heavens." THE LIVES OF THE APOSTLES, ST. PETER. CHAPTER I. Account of the Life of St. Pete?-, prior to his call to the Apostleship of the blessed Jesus, St. Peter was born at Bethsaida, a city of Galilee, situate on the banks of the lake of Gennesareth, called also the sea of Galilee, from its being situated in that country, and the lake of Tiberias, from that city being built on its banks. The particu- lar time of this great apostle's birth cannot be known ; the Evangelist and other writers among the primitive Christians, having been silent with regard to this particular. It is, howev- er, pretty certain, that he was at least ten years older than his Master ; the circumstances of his being married, and in a settled course of life, when he first became a follower of the great Mes- siah, and that authority and respect the gravity of his person procured him among the rest of the apostles, sufficiently declare this conjecture to be just. As he was a descendant of Abraham, lie was circumcised, ac- cording to the rites of the Mosaic law, and called by his parents Simon or Simeon, a name common at that time among the Jews. But after his becoming a disciple of the blessed Jesus, the addi- tional title of Cephas was conferred upon him by his Master, to denote the firmness of his faith ; the word Cephas, in the Syriac, the common language of the Jews at that time, signifying a stone, or rock ; and thence he is called, in Greek, Petros^ and by us Peter, which implies the same thing. With regard to the parents of St. Peter, the Evangelists have also been silent, except in telling us that his father's name was Jonah, who was highly honored by our blessed Saviour, who chose two of his sons, Andrew and Peter, to be his apostles, 54 426 LIVES OF THE APOSTLES. and preachers of the glad tidings of salvation to the children of men. St. Peter, in his youth, was brought up to the trade of fish- ing, on the lake of Bethsaida, famous for different kinds of fish, which excelled all others in the fineness of their taste. Here he followed the trade of fishing, but afterwards removed to Capernaum, where he settled ; for we find he had a house there when our Saviour began his pnblic ministr}^ and there he paid tribute. Nicephorus tells us that Helen, the mother of Constantine, erected a beautiful church over the ruins of St. Pe- ter's house, in honor of that apostle. The business of Peter was both mean and toilsome ; it expos- ed him to all the injuries of the weather, the tempestuousness of the sea, and the darkness and horror of the night, and all to acquire a mean livelihood for himself and family. But meanness of worldly degree is no obstacle to the favor of God : nay, if we review the state of Christianity, from its rise to the present peri- od, we shall find that its friends and votaries consist rather of persons of humble and lowly stations of life, than of the great, the dignified, and the opulent. And herein are manifested the wise and admirable methods used by Divine Providence, in making choice of such mean and unlikely instruments in planting and propagating the Christian religion in the world. Men who were destitute of the advanta- ges of education, and brought up to the meanest employments, were chosen to confound the wise, and overturn the learning of the great. Such were the persons whom the Almighty sent to propagate the religion of his Son ; to silence the wise, the scribe, and the disputer of this world, and to make fool- ish the wisdom of the earth. For though the Jews required a sign, and the Greeks sought after wisdom ; though the preach- ing of a crucified Saviour made no impression on the former, and wisdom became of little avail to the latter ; yet by this preaching God was pleased to save them that believed, and in the event made it appear, that the wisdom of God passeth all un- derstanding— That so the honor of all may redound to himself, *' that no flesh should glory in his presence, but that he that glorieth should glory in the Lord." LIVES OF THE APOSTLES. 427 CHAPTER II. The manner hy ivhich Peter arrived to the knowledge of the blessed Jesvs, and of his call to the discipleship. Sacred history hath not ascertained of what sect the apostle was. We know indeed, that his brother Andrew was a follower of John the Baptist, that preacher of repentance ; and it is very unlikely that he, who was ready to carry his brother the early tidings of the Messiah, that the " sun of righteousness" was al- ready risen in those parts, should not be equally solicitous to bring him under the discipline and influence of John the Baptist, the day-star which appeared to usher in the appearance of the Son of God. Besides, Peter's great readiness and curiosity at the first news of Christ's appearing, to come to him and con- verse with him, shews, that his expectation had been awakened, and some glimmering rays of hope conveyed to him by the preaching and ministry of John, who was " the voice of one crying in the wilderness. Prepare the way of the Lord, make his paths straight." He became acquainted with the immaculate Lamb of God, in the following manner : The blessed Jesus having spent thirty years in the solitude of a private life, had lately been baptized by John in Jordan, and tliere owned by the solemn attestation of heaven to be the Son of God ; whereupon he was immediate- ly hurried into the wilderness, and there tor forty days main- tained a personal contest with the devil. But having conquered this great enemy of mankind, he returned to *' the place beyond Jordan," where John was bapiizing his proselytes, and endeav- oring to answer the Jews, who had sent a deputation to him to inquire concerning this new Messiah that appeared amonpr them. To satisfy these curious inquirers of Israel, John faithfully rela- ted every thing he knew concerning him, gave him the greatest character, and soon after pointed him out to his disciples ; upon which two of them presently followed the great Redeemer of mankind, one of which was Andrew, Simon's brother. Nor did he conceal the joyful discovery he had made ; for early in the morning he hastened to acquaint his brother Si- mon that he had found the Messiah. It is not enough to be happy alone : grace is a communicative principle, that, like the circles in the water, delights to multiply itself, and to difluse its influences all around, especially on those whom nature has pla- ced nearest to us. 1 have, said he, with rapture to his brother, found that eminent person so long and signally foretold by the 428 LIVES OF THE APOSTLES. prophets, and whom all the devout and pious among the sons of Jacob so earnestly expected. Simon, who was one of those who waited for the redemption of Israel, ravished with the joyful news, and impatient of delay, presently followed his brother to the place ; and on his arrival our blessed Saviour immediately gave him a proof of his divin- ity ; saluting him at first sight by his name, and telhng him both who he was, his name and kindred, and what title should soon be conferred upon him. In order to avoid the prodigious throng of people, our great Redeemer often retired to some solitary place, to indulge the pri- vacies of contemplation. In one of these retreats, on the banks of the sea of Galilee, the multitude found him out, and ran to him from the city. Our Saviour, therefore, to avoid the crowd, stepped into a fishing boat which lay near shore, and belonged to Simon Peter, who, together with his companions, were on shore, drying their nets, after an unsuccessful night spent in toil and labor. The blessed Jesus, who might have commanded, was pleased to entreat Peter, who now returned to his boat, to thrust off* a little from the land, that he might instruct the peo- ple, who were gathering in prodigious crowds on the borders of the lake. Peter gladly complied with the request of his Master, who delivered his heavenly doctrine to the people on the shore. As soon as he had ended his discourse, he resolved to seal it by a miracle, that the people might be persuaded he was " a teacher come from God." Accordingly he ordered Simon to row farther from the shore, and cast his net into the sea. To which Simon answered, that they had labored the preceding night, and had taken nothing ; afid, if they could not then succeed, there were little hopes of it now, as the day was far less proper for fishing than the night. But as his Master was pleased to command, he would obey ; and accordingly he let down his net, when, to the astonishment both of him and of his companions, so great a multitude of fishes were enclosed, that they were obliged to call their partners to their assistance. Amazed at this miracu- lous draught of fishes, Simon Peter, in an ecstacy of admiration, blended with awe and humility, fell prostrate at his Master's feet, acknowledging himself a vile and sinful person, and think- ing himself unworthy of being admitted into the presence of a person so immediately sent from God. But the compassionate Son of the Most High kindly removed his fears ; telling him that this miracle was wrought to confirm his faith, and indicate to him that the Almighty had appointed a more noble employ- ment for him, that of saving the souls of the children of men. From this time Peter and his companions became the insep- LIVES OF THE APOSTLES. 429 arable and constant disciples of the jG^reat Messiah, living under the rules of his discipline and institutions. CHAPTER III. Peculiar transactions of this Jlposile, from the time of his being chosen^ to his blessed Master^s entering the City of Jerusalem. The blessed Jesus, having entered upon his important mis- sion, thought proper to select some peculiar persons from among his followers, to be constant witnesses of his miracles and doc- trine, and who, after his departure, might be intrusted with the care of building his church, and planting that religion in the world, for which he himself left the mansions of heaven, and put on the veil of mortalit}^ In order to this, he withdrew privately, in the evening, to a solitary mountain, wheie he spent the night in solemn addresses to his Almighty Father, for ren- dering the great work he was going to undertake prosperous and successful. The next day, early in the morning, the disciples came to him, out of whom he made choice of twelve to be his Apostles, and the attendants on his person. These he afterwards invested with the power of working mir- acles, and sent them into different parts of Judea, in order to carry on with more rapidity the great work which he himself had so happily begun. We have no farther account of St. Peter in particular, till the night after our Saviour's miraculously feeding the multitude in the wilderness. Jesus had ordered his disciples to take ship, and pass over to the other side, while he sent the multitude away. But a violent storm arising, they were in great danger of their lives, when their great Master came unto them, walking on the surface of the boisterous billows, with the same ease as if it had been dry ground. At his approach the disciples were greatly terrified, suppos- ing they had seen a spirit. But their compassionate Master soon dispelled their fears, by telling them it was he himself, and there- fore they had no reason to be terrified. Peter, who was always remarkable for bold resolutions, de- sired his Master to give him leave to come to him on the water ; and on obtaining permission, he left the ship, and walked on the sea to meet his Saviour. But when he heard the deep roar around him, and the waves increase, he began to be afraid ; 430 LIVES OF THE APOSTLES. and as his faith declined, his body sunk in the water ; so that in the greatest agony he called for assistance to him who was able to save. Nor was his cry in vain ; the compassionate Redeemer of mankind stretched out his hand, and again placed him on the surface of the water, with this gentle reproof, " O thou of little faith, wherefore didst thou doubt ?" And no sooner was the blessed Jesus and his disciple entered into the ship, than the winds ceased, the waves subsided, and the ship was at the land whither they were going. A miracle of this kind could not fail of astonishing the dis- ciples, and convincing them of the divinity of his mission : ac- cordingly they drew near and worshipped him, with this confes- sion, " Of a truth thou art the Son of God." The inhabitants of Judea, who beheld with astonishment the miracles wrought by the blessed Jesus, had formed man}' con- jectures concerning him. Our great Redeemer was not igno- rant of this : but being willing to hear what account his disci- ples would give of the various opinions of the people, asked them what the world said concerning him ? To which they re- plied, that some took him for John the Baptist risen from the dead ; some thought him to be Elias, and others Jeremiah, or one of the old prophets. He asked them what they themselves thought of him : to which Peter, in the name of the rest, answer- ed, " Thou art Christ, the Son of the living God," anointed and set apart by the Most High, to be the great King, Priest, and Prophet of Israel. This full and comprehensive declaration of Peter satisfied the inquiry of our blessed Saviour, who answered, "Blessed art thou, Simon Bar-Jonah ; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." The disciples had no idea that their Master was to sufl^er death for the sins of the world ; on the contrary, they considered him as immortal, having imbibed the opinion of the Scribes and Pharisees, "that Christ abideth for ever:" so that when the blessed Jesus told them of the sufferings he must undergo at Jerusalem, what afl'ronts and indignities he must sufler, and be at last put to death with all the acts of torture and disgrace, by a sentence of the Jewish Sanhedrim, Peter, who could not endure the thought of his Master's suffering even the least pun- ishment, much less those cruelties he had mentioned, and at last death itself, interrupted him very unseasonably, and said, " Be it far from thee, Lord ; this shall not be unto thee." He considered these sufferings as inconsistent with the character of the great Messiah, whom he expected would restore the splen- dor of the throne of David his father, and reduce all the king- doms of the earth to his obedience. But our blessed Saviour who came down from heaven, to give his life a ransom for the LIVES OF THE APOSTLES. 431 sins of the world, and who valued the redemption of mankind infinitely more than his own ease and safety, highly resented this speech of St. Peter, and accordingly returned this sharp reproof: " Get thee hehind me, Satan, thou art an offence unto me." Th}' pernicious counsels, in seeking to oppose the design for which I purposely left tlie courts of heaven, are offensive 5 and thou " savorest not the things that be of God, but those that be of men." Some time after, the great Redeemer of the souls of men, being to receive a specimen of his future glorification, took with him three of his most intimate apostles, Peter and the two sons of Zebedee, and went up into a very high mountain, and while they werc employed in earnest addresses to the Almighty, he was transfigured before them, darting such lustre from his face, as exceeded the meridian rays of the sun in brightness ; and such beams of light issued from his garments, as exceeded the light of the clearest day ; an evident and sensible representa- tion of that state, when the *' just shall walk in white robes, and shine as the sun in the kingdom of their Father." During this heavenly scene, the great prophets Moses and Elias appeared in all the brightness and majesty of a glorified state, familiarly conversing with him, and discoursing of the death and suffer- ings he was shortly to undergo, and his ascension to the heav- enly regions of bliss and happiness. In the mean time Peter and the two apostles were fallen asleep ; but on their awaking were strangely surprised to see the Lord siMTOunded with so much glory, and those two great per- sons conversing With him. They, however, remained silent till those visitants from the courts of heaven were going to depart, when Peter, in rapture and ecstacy of mind, addressed himself to his Master, declared their infinite pleasure and delight in being favored with this glorious spectacle ; and desired his leave to erect three tabernacles, one for him, one for Moses, and one for Elias. But while he was speaking, a bright cloud overshadowed these two great prophets, and a voice came from it, uttering these remarkable words, " This is my beloved Son, in whom I am well pleased ; hear ye him." On which the apos- tles were seized with the utmost consternation, and fell upon their faces to the ground ; but Jesus, touching them, bid them dismiss their fears, and look up with confidence ; they immedi- ately obeyed, but saw their Master only. After this heavenly scene, our blessed Lord travelled through Galilee, and at his return to Capernaum, the tax-gatherers came to Peter, and asked him, whether his Master was not obliged to pay tribute : When our blessed Saviour was informed of this demand; rather than give offence, he wrought a miracle to pay it. Our great Redeemer was now going, for the last time, 432 LIVES OF THE APOSTLES. to Jerusalem ; and he ordered two of his disciples, probably Peter and John, to fetch him an ass, that he might enter into the city on it, as had been foretold. The disciples obeyed their Master, and brought the ass to Jesus, who being mounted thereon, entered the city amidst the hosannas of a numerons multitude, with palm-branches in their hands, proclaiming at once both the majesty of a prince, and the triumph of a Sav- iour. CHAPTER IV. Life of St. Peter, from the time of the celebration of the last Passover to the Crucifixion of the great Redeemer, The blessed Jesus proceeded from Jerusalem to Bethany, from whence he sent two of his disciples, Peter and John, to make preparations for his celebrating the passover. Every thing being ready, our blessed Saviour and his apos- tles entered the house, and sat down to the table. But their great Master, who often taught them by example as well as precept, arose from his seat, laid aside his upper garment, took the tow- el, and pouring water into a basin, began to wash his disciples' feet, to teach them humility and charity, by his own example. But on his coming to Peter, he would by no means admit his Master to perform so mean and condescending an office. What ! the Son of God stoop to wash the feet of a sinful mortal ! A thought which shocked the apostle, who strenuously declared, *' Thou shalt never wash my feet." But the blessed Jesus told him, that if he washed him not, he could have no part with him ; intimating, that this action was mystical, and signified the remission of sins, and the purifying virtue of the Spirit! of the Most High, to be poured upon all true Christians. This an- swer sufficiently removed the scruples of Peter, who cried out, *' Lord, not my feet only, but also my hands and my head." Wash me in every part, rather than let me lose my portion in thee. The blessed Jesus, having set this pattern of humility, began to reflect on his approaching sufl^erings, and on the person who should betray him into the hands of wicked and cruel men, tell- ing them, that not a stranger, or an enemy, but one of his friends, one of his apostles, and even one of them who then sat at the table would betray him. LIVES- OF THE APOSTLES. 433 This deciarallon exceedingly aHected tliem all in general, and Peter in partictdar, who made signs to St. John, to ask him particularly who it was. Jesus complied with this request, and gave them to understand that it was Judas Iscariot. Our great Redeemer now began the institution of his supper, that great and -solemn institution, which he resolved to leave behind him, to be constantly celebrated in his church, as a standing monument of his love m dying for mankind ; telling them at tlie same time that he himself was now going to leave them, and. that "whither'he went, they could not come." Pe- ter, not well understanding what he meant, asked him whither he was going. To which our great Redeemer replied, that he was going to that place whither lie could not now, but should hereafter, follow him : intimating the martyrdom he was to suf- fer for his Master's religion. Peter answered, that he was ready now^ to follow him, even if it required him to lay down his life» This confident presumption was not at all agreeable to the blessed Jesus, who told him he had promised great things, but would be so far from performing them, that before " the cock crew" he would deny him thrice. Supper being now ended, they sung an hymn, and departed to the Mount of Olives ; where Jesus again put them in mind how greatly the things he was going to sutler would offend them. To which Peter replied, that " though all men should be offended because of him, yet he himself would never be offended." How far will an indiscreet zeal and affection trans- port even a good man into vanity and presumption ! Peter questions the fidelity of others, but never doubts his owti : though his Lord had just before reproved him for his self-suffi- ciency. This confidence of Peter inspired the rest of the apos- tles with courage : so that they declared their constant and unshaken adherence to their Master. They now repaired to the garden of Gethsemane ; and leav- ing the rest of the apostles near the entrance, our blessed Sav- iour, taking with him Peter, James, and John, retired into the most solitary part of the garden, to enter on the preparatory scene of the great tragedy that was now approaching. Hei:e the blessed Jesus labored under the bitterest agony that ever human nature sufiered, during which he prayed with the utmost fervency to his Father, " oflering up prayers and suppli- cations with strong crying and tears ; and his sweat was as it were great drops ot^ blood falling down to the ground." While our blessed Redeemer was thus interceding with the Almighty, his three disciples were fallen asleep, though he had made three several visits to them, and calling to Peter, asked him if he could not watch one hour with him. Advising them all to watch and prav, that they might not enter into tempta- 55 434 LIVES OF THE APOSTLES. tion, adding, " the spirit indeed is willing, but the flesh is weak." What incomparable sweetness ! what generous candor did the Redeemer of mankind display on this occasion ! he passed the most charitable censure upon an action which malice and ill-nature would have painted in colors as black as the shades of darkness. The disciples were drowned in a profound security, and were buried in a deep sleep, and though often awaked and in- formed of the approaching tragedy, they little regarded the admonitions, as if nothing but ease and softness engaged their thoughts : an action which seemed to imply the most amazing ingratitude, and the highest disregard for their Lord and Master. But he, who was compassion itself, would not impute it to their want of affection, or disregard for his safety : he consid- ered it merely as the effect of their infirmities, and made an excuse for them when they could make none for themselves ; teaching us the useful lesson of putting the most favorable con- struction on the actions of others : and to imitate the bee and iiot the spider, by sucking honey, instead of poison, from the various transactions of human life. While he was discoursing with them, a band of soldiers, from the chief priests and elders, preceded by the traitor Judas, to conduct and direct them, rushed into the garden, and seized the great high priest of our profession. Peter, whose ungovern- able zeal would admit of no restraint, drew his sword, and, without the least order from his Master, struck at one of the persons who seemed to be remarkably busy in binding Jesus, and cut off* his right ear. This wild and unwarrantable zeal w^as very offensive to his Master, who rebuked Peter, and en- treated the patience of the soldiers while he miraculously heal- ed the wound. But now the fidelity of the apostles, which they had urged with so much confidence, was put to the trial. They saw their Master in the hands of a rude and inconsiderate band of men : and therefore should have exerted their power to release him, or at least have been the companions of his suff'erings^ and endeavored by every kind, endearing action, to have lessened his grief. But alas! instead of assisting or comforting their great Master, they forsook him and fled. The soldiers after binding Jesus, led him away, and deliv- ered him to the chief priests and elders, who carried him from one tribunal to another, first to Annas, and then to Caiaphas, where the Jewish Sanhedrim were assembled, in order to try and condemn him. LIVES OF THE APOSTLES. 435 In the mean time, Peter, who had followed the other disci- ples in their flight, recovered his spirits, and being encouraged by his companion St. John, returned to seek liis Master. See- ing him leading to tlie high-priest's hall, he followed at a dis- tance to know the event : but on his coming to the door, was refused admittance, till ono of the disciples who was acquainted there, came out, and prevailed upon the servant who kept the door, to let him in. Peter, being admitted, repaired to the fire, burning in the middle of the hall, round which the officers and servants were standing ; where, being observed by the maid ser- vant, who let him in, she charged him with being one of Christ's disciples : but Peter publicly denied the charge, declaring that he did not know him, and presently withdrew into the porch, where, being secluded from the people, the reflection of his mind awakened his conscience into a quick sense of his duty, and the promise he had a few hours before made to his . Master. But alas ! human nature, when left to itself, is remarkably frail and inconstant. This Peter sufficiently experienced ; for while he continued in the porch, another maid met him, and charged him with being one of the followers of Jesus of Nazareth, which Pe- ter firmly denied, and, the better to gain belief, ratified it with an oath. About an hour after this, the servant of the high priest, he whose ear Peter had cut ofl*, charged him with being a disciple of Christ, and that he himself had seen him in the garden with him : adding, that his very speech sufficiently proved that he was a Galilean. Peter, however, still denied the fact ; and, to his sin, ratified it not only by an oath, but a solemn curse and exe- cration, that " he was not the person," and that "he knew not the man." But no sooner had he uttered this denial, (which was the third time) than the " cock crew ;" at which his Master turned about, and earnestly looked upon him in a manner that pierced him to the heart, and brought to his remembrance what his Saviour had more than once foretold, namely, that he would basely and shamefully deny him.. Peter was now no longer able to contain his sorrow : he flew from the palace of the high- priest, and " wept bitterly," passionately bewailing his folly, and the aggravations of his sin. The fall of St. Peter should convince us of the miserable frailty, even of the best of men, and eflfectually subdue those vain confidences which are apt to rise in our hearts, from our own supposed strength and virtue. For, as this great disciple fell in so scandalous a manner, who shall hereafter dare to de- pend upon the highest degree of knowledge, when one so wise, so perfectly satisfied of the truth of the Christian doctrine, was, after the fullest convictions of his own conscience, so weak and frail, as to deny and abjure his Lord who instructed and bought 436 LIVES OF THE APOSTLES. him even at the price of his own blood ? Who shall presume upon his best resolutions, when he who declared so firm a pur- pose of adhering to Jesus, did, within a few hours peremptorily and solemnly disown that very perscm, for whose sake he was late- ly ready and disposed to lay down his life. We ought, therefore, on all occasions, to pray for and rely on the Divine assistance, which alone can enable us to stand in a day of trial. There is, indeed, no reason to- doubt that St. Peter at that time spoke the very sense of his soul ; that he had an honest and sincere heart, was steadfastly determined, and as he thought, able to perform, what, with so much piety and affection, he intended and professed. But his misfortune was, that he did not consider the infirmities of human nature, prom- ising, in the warmth of his zeal^ more than he was able to per- form. He relied on his own integrity, thinking good resolutions a sufficient defence against the most violent temptations. But when the assault was made, and danger, with her terrifying as- pect, appeared, the event sufficiently proved, that how willing soever the spirit might be, yet the flesh was exceedingly frail and weak. We have in St. Peter an example for our instruction. The opinion of his own strength proved his ■ ruin. So dangerous and fatal is it to lean on our own understandings ; to be wise, good, and safe, in our own conceit ; when all our sufficiency, all our safety, is of God. CHAPTER V. An account, of what befel this Aposile from the Resurrection of his blessed Master^ to his Ascension into Heaven* It is certain, from various circumstances, that Peter, after the crucifixion of his Lord and ]\J aster, stayed at Jerusalem, or at least in the neighborhood, for when Mary Magdalene return- ed from the sepulchre to inform the disciples that the stone was rolled away from the door, and the body not to be found, Peter and John set out immediately towards the garden. John, who was the younger, arrived at the sepulchre first, looked into it, but did not enter, either out of fear or reverence to our Saviour. Peter came soon after, and resolutely went into the sepulchre, where he found the linen clothes lying together in one place, and the napkin that was about his head wrapped together in another, a sufficient indication that the body was not stolen LIVES OF THE APOSTLES. 437 away ; for had that been the. case, so much care and order would not have been observed in disposing of the linen clothes. But Peter did not wait long in suspense, with reprard to his great Lord and Master ; for the same day Jesus apjicared to him ; and as he was the first of the disciples who had made a signal confession of the divinity ofahe Messiah's mission, so it was reasonable he should first see him, after his resurrection, and at the same time to convince him that the crime he had beefn guilty of, in denying him, was pardoned, and that he was come, like the good Samaritan, to pour oil into the wounded conscience. Soon after the a|X)slles prepared to obe}' the command of their great Master, of retiring into Galilee ; and we find that Peter, Nathaniel, the two sons of Zebedee, and two other disciples, returned to their old trade of fishing in the lake. One morning early, as they were labouring at their employ- ment, having spent the whole night to no purpose, they saw on the shore a grave person, who called to them, and asked them if they had any meat? To which tliey answered, No. Cast then, replied he, the net on the right side of the ship, and ye shall find. They followed his directions, and caught a prodi- gious number of large fish. Astonished at such j-emarkable suc- cess, the disciples looked upon one another for some time, till St. John told Peter, that the person on the shore was, doubtless, their great Lord and Master, whom the winds, the sea, and the inhabitants of the watery region, were ready to obey. Peter no sooner heard the beloved disciple declare his opin- ion concerning the stranger, than his zeal took fire, and, not- withstanding the coldness erf the season, he girt on his fish- er's coat, threw himself into the sea, and swam to shore ; his impatience to be with his dear Lord and Master not suflering him to stay the few minutes necessary to bring the ship to land. As soon as the disciples came on shore, they found a fire kindled, and fish laid upon it, either immediately created by the power of their divine Master, or which came ashore of its own accord, and oflered itself to his hand. But notwithstanding there were fish already on the fire, he ordered them to bring those they had now caught, and dress them for their repast, he himself eating with them ; both to give them an instance of mu- tual love and friendship, and also to assure them of' the truth of his human nature, since he was risen from the dead. When the repast was ended, our blessed Saviour addressed himself particularly to Peter, urging him to the utmost diligence in the care of souls : and because he knew that nothing but a sincere love to himself could support him under the trouble and dangers of so laborious and difficult an employment, he 438 LIVES OF THE APOSTLES. inquired of him, whether he loved him more than the rest of the apostles : mildly reproving him for his over-confident resolution. Peter, whom fatal experience had taught humility, modestly answered, that none knew so well as himself the integrity of his affections. Thou knowest the hearts of all men, nothing is hid from thee, and therefore thou knowest that I love thee. The question was three several times repeated by our blessed Saviour, and as oftentimes answered by the apostle ; it being but just, that he, who by a threefold denial had given so much reason to question his affection, should now, by a threefold confession, give more than common assurance of his sincere love to his Master ; and to each of these confessions .our great Redeemer added this signal trial of his affection, " Feed my sheep." In- struct and teach them with the utmost care., and the utmost ten- derness. The blessed Jesus having thus engaged Peter to a cheerful compliance with the dangers that might attend the discharge of his office, particularly intimated to him the fate that would attend, him ; telhng him, that when he was young, he girt himself, lived «t his pleasure, and went wherever his fancy directed him ; but when he should reach the term of old age, he should stretch forth his hands, and another should gird and bind him, and lead him whither he had no desire to go, intimating, as the Evangelist tells ws, '' by what death he should glorify God." Peter was well pleased to drink the bitter cup and make his confession as public as his denial, provided all would be sufficient to atone for his former sin. And seeing John following, he asked his great Master, what should be his fate, and whether he, who had been the object of his Master's love in his life-time, should not have as honorable a death as he that had denied him ? To which Jesus replied, It doth not concern thee to know how I shall dispose of events, with regard to him : he shall see the destruction of the Jewish nation, and then go down to the chambers of the dust in peace. Not long after, our blessed Saviour appeared to his disciples at Jerusalem, to take his last farewell of them who had attended him during his public ministry among the sons of men. He led them out as far as Bethany, a small village on the Mount of Olives, where he briefly told them that they were the persons he had chosen to be the witnesses, both of his death and resurrection ; a testimony which they should publish in every part of the world. In order to which, he would, after his ascension into heaven, pour out his spirit upon them, in an extraordinary manner, that they might be the better enabled to struggle with that violent rage and fury, with which the doctrine of the gospel would be opposed by men and devils. Adding, that in the mean time, they should return j LIVES OF THE APOSTLES. 439 to Jerusalem, and there wait till those miraculous powers were given them from on high. Having finished this discourse, he laid hands upon them, and gave tliem his solemn benediction ; during which he was taken from them, and received up into the regions of the heavenly Canaan. The apostles, who beheld their Master visibly ascend into heaven, were filled with a greater sense of his glory than they had ever been while he conversed with them familiarly on earth. And having performed their solemn adoration to him, they returned to Jerusalem with great joy, there to wait for the accomplishment of their great Master's promise. How sudden a change was now wrought in the minds of the apostles ! They who were lately overwhelmed wifh sorrow, at the very mention of their Lord's departure from them, beheld him now with joy and triumph ; they were fully satisfied of his glorious advance- ment to the right hand of Omnipotence, and of that peculiar care and providence which they were sure he would exercise over them, in pursuance of those great trusts he had committed to their care. CHAPTER VI. Transactions of Peter, from (he Ascension of .his blessed Master to the dispersion of the Church at Jerusalem. The apostles, though deprived of the personal presence of their dear Lord and Master, were indefatigable in fulfilling the commission they had received from him. The first object that engaged their attention, after their return to Jerusalem, was to fill up the vacancy in their number, lately made by the unhappy fall and apostacy of Judas. In order to this, they called together the church, and entered into " an upper room," when Peter, as president of the assembly, proposed to them the choice of a new apostle. He put them in mind that Judas, one of the disciples of their great and beloved Master, being betrayed by his covetous and insatiable temper, had lately fallen from the honor of his place and ministry. That this was no more than what the prophet had long since foretold should come to pass, and that the care of the church, which had been committed to him, should devolve upon another ; that therefore it was highly necessary that some persofi who had been familiarly conversant with the blessed Jesus, from first to last, and consequently, a competent witness 440 LIVES OF THE APOSTLES. both of his doctrine and miracles, his death, resurrection, and ascension, should be substituted in his room. After filHng up the vacancy in the apostolic number, they spent their time in prayer and meditation, till the feast of Pentecost ; when the promise of their great Master in sending the Holy Ghost was fulfilled. The christian assembly were met as usual, to perform the public services of their worship, when suddenly a sound, like that of a mighty wind, rushed in upon them ; representing the powerful efficacy of that divine spirit which was now to be communicated to them. After which there appeared smftU flames of fire, which, in the shape of cloven tongues, descended and sat upon the head of each of them, to denote that their enjoyment of this gift should be constant and perpetual ; and not like the prophets of old, who were inspired only at some particular times and seasons. Upon this they were all immediately filled with the Holy Ghost, which, in an instant, enabled them to speak fluently several languages they had never learned, and probably never heard. The report of so sudden and strai>ge an action, was soon spread through every part of Jerusalem, which at that time was full of Jewish proselytes, " devout men of every nation under heaven, Parthians, Medes, Elamites, the dwellers in Mesopo- tamia and Judea, Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt, the parts of Lybia and Cyrene," from Rome, from Crete, and from Arabia. These no sooner heard of this miraculous effusion of the Holy Spirit, than they flocked in prodigious numbers to the Christian assembly, where they were amazed to hear these Galileans speaking to them in their own native languages, so various and so very diflerent from one another. And it could- not fail of exceedingly increasing the wonder, to reflect on the meanness of the speakers, who were neither assisted by genius, polished by education, or improved by use and custom. The disciples were destitute of all these assistances ; their parts were mean, their education trifling, and their experience in speaking before great assemblies, trifling. Yet now these persons spoke boldly, and with the greatest pro- priety, in various languages. Nor were their discourses filled with idle stories, or the follies of a luxuriant fancy. No, they expatiated on the great and admirable works of Omnipotence, and the mystei'ies of the Gospel, which human apprehension could never discover. This surprising transaction had diflerent effects on the minds of the people : some attributing it to the effect of a miracle, and others to the power and strength of " new wine." Upon which the apostles all stood up, and Peter, in the name of the rest, un- dertook to confute this injurious calumny. LIVES OF THE APOSTLES. 441 The eflect of his discourse was equally wonderlul and sur- prising ; for great numbers of those, who before ridicided the religion of Jesus, now acknowledged hiui for their Saviour, and (lew to liiin for i-efuge from the impending storm : and St. Luke tells us, that there were that day added to the church no less than three thousand souls, who were all baptized and re- ceived into the flock of the great Shepherd of Israel, the bishop of our souls. A quick and plentiful harvest indeed ! *' This was the Lord's doings, and it is marvellous in our eyes.'* Soon after this wonderful conversion, Peter and John, going up to the temple about three in the afternoon, near the conclu- sion of one of the solemn hours of prayer, saw a poor impotent cripple, near forty years of age, who had been lame from his birth, lying at the " beautiful gate of the temple," and asking alms of those who entered the sacred edifice. This miserable object moved their compassion ; and Peter, beholding him with attention, said^ The riches of this world, the silver and gold so highly coveted by the sons of men, are not in my power to bestow ; but I possess the power of restoring life and health, and am ready to assist thee. Then taking the man by the hand, he commanded him, in the name of " Jesus of Nazareth, to rise up and walk." Immedi- ately the nerves and sinews were strengthened, and the several parts of the diseased members performed their natural functions. Upon which the man accompanied them into the temple, walk- ing, exulting, and praising God. So strange find extraordinary a cure filled the minds of the people with admiration, and their curiosity drew them round the apostle, to view the man who had performed it. Peter, seeing the multitude gathering round them, took the opportuni- ty of speaking to them, in the following manner : " Men and brethren, this remarkable cure should not excite your admira- tion of us, as if we had performed it by our own power. It was wrought in the name of Jesus of Nazareth, our crucified Master, by the power of that very Christ, that holy and just person, whom you yourselves denied, and delivered to Pilate, nay, and preferred a murderer before him, when the governor was desirous of letting him go. But though you have put him to death, yet we are witnesses that He hath raised him again from the dead, and that he is ascended into heaven, where he will remain till the great and tremendous day of general restitu- tion. While Peter was speaking to the people in one part of the temple, John was, in all probability, doing the same in the other ; and the success plainly indicated how powerful the preaching of the Apostles was ; five thousand persons embra- 56 442 LIVES OF THE APOSTLES. cing the doctrines of the Gospel, and acknowledging the cruci- fied Jesus for their Lord and Saviour. Such amazing success could not fail of exciting the attention and envy of the rulers of Israel. Accordingly, the priests and Sadducees repaired to the Roman magistrate, and intimated to him, that, in all probability, this concourse of people would prove the cause of a tumult and insurrection. Upon this infor- mation, the captain of the temple seized on the Apostles, and cast them into prison. The next day they were carried before the Jewish Sanhedrim ; and being asked by what power and authority they had done this, Peter boldly answered, " Be it known unto you, and to all the descendants of Jacob, that this miracle was wrought vi^holly in the name of Jesus of Nazareth, whom ye yourselves have crucified and slain, and whom the Almighty hath raised again from the dead. This is the stone which your builders refused, and which is become the head of the corner. Nor is there any other way, by which you, or any of the sons of men can be saved, but by this crucified Saviour. The boldness of the apostle was admired by all, even by the court of the Sanhedrim. And it should be remembered, that these very judges were the persons who had so lately condemn- ed the blessed Jesus himself, and had no other way of coloring their proceedings, than by a second act of cruelty ; that the apostles did not charge them with the crime of crucifying the Son of God in secret, but in the open court of Judicature, and in the hearing of all the people. The labors of the apostles were crowned with abundant suc- cess, and it seems that such was the aversion of the inveterate Jews to those who became converts to the faith of Christ, that they were deprived of business, in their respective callings ; for we find that the professors of the religion of the holy Jesus sold their effects, and brought the mctney to the apostles, that they might deposit it in one common treasury, and from thence supply the several exigencies of the church. But hypocrisy was not unknown among the professors of re- ligion even in these primitive times. Ananias, and his wife Sapphira, having embraced the doctrines of the Gospel, pre- tended to follow the free and generous spirit of these times by consecrating and devoting their estate to the honor of God, and the necessities of the church. Accordingly they sold their pos- sessions, and brought part of the money, and laid it at the apostles' feet ; hoping to deceive them, tliough guided by the spirit of Omnipotence. But Peter, at his first coming in, asked Ananias, how he could suffer Satan to fill his heart with such enormous wickedness, as to think " to deceive the Holy Ghost f" That before it was sold, it was wholly in his own LIVES OF THE APOSTLES. 443 power, and afterwarcU the money was entirely at his own dis- posal ; so that his action was capable of no other interpretation, than that he had not only abused and injured man, but mocked the Almighty himself, who he must know was privy to his most secret thoughts. The apostle had no sooner finished, than Ananias, to the great terror of all that were present, fell down dead, by a stroke from heaven. Not long after, his wife came in, whom Peter reproved In the same manner he had done her husband, adding, that she should immediately end her life in the same awful manner : upon which she was smitten by the hand of Omnipotence, and fell down dead ; sharing with her husband in the punishment, as she had before in the heinous crime. This remarkable in- stance of severity filled all the converts with fear and trembling, and prevented, in a great measure, that hypocrisy and dissim- ulation, by which others might flatter themselves to deceive the church. But such instances of severity were very extraordinary : the power of the apostles was generally exerted in works of mercy and beneficence towards the sons and daughters of affliction. They cured all kinds of diseases, and cast out devils ; so that they brought the sick into the streets, and laid them upon beds and couches, that the shadow at least of Peter, as he passed by, might cover some of them ; well knowing a single touch or word, from either of the apostles, was sufficient to remove the most inveterate diseases. CHAPTER VH. Concluding scenes of St, Peter'^s Life. The Christian doctrine had been propagated hitherto without much violence or opposition, in Jerusalem, but now a storm commenced with the death of the protomartyr Stephen, nor did it end but with the dispersion of the disciples, by which means the glad tidings of the Gospel, which had till now been confined to Judea, was preached to the Gentile world, and an ancient prophecy fulfilled, which says, " Out of Sion shall go forth the law, and the word of the law from Jerusalem." Thus does the Almighty bring good out of evil, and cause the malicious inten- tions of tiie wicked to redound to his praise. 444 LIVES OF THE APOSTLES. The storm, though violent, being at length blown over, the church enjoyed a time of c-fllmness and securit}^ ; during which, St. Peter went to visit the churclies lately planted in those parts, by the disciples whom the persecution had dispersed. And at his arrival at Lydda, he miraculously healed -^neas, who had been afflicted with the palsy, and confined to his bed eight years ; but on,, Peter bidding him arise in the name of Jesus, he was immediately restored to perfect health. Nor was the suc- cess of his miracle confined to iEneas and his family ; the fame of it was blazed through all the neighboring country, and many believed in the doctrine of the Son of God. It was even known at Joppa, a sea-port town about six miles from Lydda, and the brethren imm.ediately sent for Peter, on the following m.elan- choly occasion : — Tabitha, whose Greek name was Dorcas, a woman venerable for her piety and extensive charity, was lately dead, to the great loss of mankind, who loved genuine benevo- lence, especially the poor and alllicted, who were supported by her charity. At Peter's arrival, he found her dressed for funeral solemnity, and surrounded by mournful widows, who shewed the coats and garments wherewith she had clothed them, the monuments of her liberality. But Peter put them all out and kneeling down, prayed with the utmost fervency ; then turning to the body, he commanded her to arise, and taking her by the hand, presented her, in perfect health to her friends and others, who were assem- bled to pay their last duties to so good a woman. This miracle confirmed those who had newly embraced the doctrine of Jesus, and converted many more to the faith. After which he staid a considerable time at Joppa, lodging in tlie house of one Simon, a tanner. Peter, after having finished his visitation to the new planted churches, returned to Jerusalem, and was indefatigable in in- structing the converts in the religion of Jesus, and preaching the glad tidings of salvation to the descendants of Jacob. But he did not long continue in this pleasing course ; Herod Agrippa, in order to ingratiate himself into the favor of the Jews, put the apostle James to death, and finding the action was highly acceptable to that stifl-necked people, he resolved to extend his cruelty to Peter, and accordingly cast him into prison. But the churches were incessant in their prayers to God for his safety ; and what have mortals to fear, when guarded by the hand of Omnipotence ? Herod was persuaded he should soon accomplish his intention, and sacrifice Peter to the insatiable cruelty of the Jews. But the night before this intended execution, a messenger from the court of heaven visited the gloomy horrors of the dungeon, where he found Peter asleep between his keepers. The angel LIVES OF THE APOSTLES. 445 raised him up, took oiY his chains, and ordered him to gird on his garments, and follow him. Peter obeyed, and hnvincr passed through the first and second watci), they came to the iron gate leading to the city, which opened to them ol" its own accord. The angel also accompanied him through one of the streets, and then departed from him ; on which Peter came to himself, and perceived that it was no vision, but that his great and beloved Master had really sent a messenger from above, and released him from prison. He, therefore, repaired to the house of Mary, where the church was assembled, and oflering up their prayers to the throne of grace for his safety. On his knocking at the door, a maid who came to let him in, knowing his voice, ran back to tell them that Peter was at the door ; which they at first considered as the eflect of fancy ; but the damsel continuing to affirm that it was really true, they concluded it was his angel, or some messenger sent from the court of heaven. But, on opening the door, they were convinced of their mistake, finding that it was really Peter himselt', who briefly told them how he was de- livered ; and desiring them to inform his brethren of his being set at liberty, retired to another place. In the morning the officers came from Herod to the prison, with orders to bring Peter out to the people, who were gathered together to behold his execution. But when they came to the prison, the keepers informed them that the apostle had made his escape ; which so exasperated Herod, that he commanded those who were entrusted with the care of the prisoner, to be put to death. As we have now related the principal transactions of this apos- tle, that are founded on Scripture authorit}', we shall have re- course to ancient historians for the residue of liis life. St. Peter had preached the Gospel in various parts of the world, enlarging die kingdom of his great Master, and spread- ing the glad tidings of salvation among the inhabitants of vari- ous countries ; and among the rest those of Rome, then the mis- tress of the world. In that capital he is said to have continued several years, till the emperor Claudius, taking advantage of some seditious tumults raised by the Jews, published anedict whereby they were banished from Rome, and among the rest St. Peter, who returned to Jerusalem, and was present at the synod already mentioned. But how long he continued in the capital of Judea, is uncertain ; for we have no account of his transactions for many years. This, however, is certain, that he was not idle in the service of his great Master ; and Eusebius tells us, from Metaphrastus, that he visited several of the western parts, and particularly the island of Great Britain ; where he contin- ued several years, spreading the glad tidings of salvation in 446 LIVES OF THE APOSTLES. these remote parts, and converting the several nations to the Christian faith. But however this be, whether St. Peter was, or was not, in England, it is certain, that towards the latter end of Nero's reign he returned to Rome, where he found the minds of the people strangely bewildered, and hardened against the doctrines of the Gospel, by the sorceries of Simon Magus, who was chas- tised by Peter for his wickedness at Samaria. This monster of impiety not only opposed the preaching of the apostles, but also did all in his power to render them and their doctrine odious to the emperor. The apostle meeting with Simon at Rome, and finding him still pretending to be some great person, even the promised Mes- siah, he could not help opposing zealously his presumptuous ar- rogancies. But Simon, more incensed by the opposition, offer- ed to give the people such an evident demonstration of his being what he pretended, that he would place the whole beyond contra- diction, by immediately ascending up to heaven. Upon this, by the help of some unperceived device, he raised himself from the earth, and seemed to be moving towards the regions of heaven. St Peter and St. Paul beholding the delusion, had recourse to prayers, and obtained their petitions of the Almighty, namely, that the impostor should be soon discovered for the honor of the blessed Jesus. Accordingly, he fell headlong to the ground ; by which he was so bruised, that he died in a very short time. Such was the end of this miserable, this unhappy man ; but the news of it no sooner reached the emperor's ears, than he vowed revenge, both for the death of his favorite, and the en- deavors used by the apostles to '* turn mankind from darkness unto light, and from the power of Satan unto God." Accord- ingly he issued orders for apprehending St. Peter, together with his companion St. Paul. St. Ambrose tells us, that when the people perceived the danger to which St. Peter was now exposed, they prayed him to quit Rome, and repair for a while to some secure retreat, that his life might be preserved for the benefit of the church. Peter, with great reluctance, yielded to their entreaties, and made his escape by night ; but as he passed the gate, he was met by a person in the form of his great and beloved Master, and on his asking him whither he was going, answered, " To Rome, to be crucified a second time :" which Peter taking for a reproof of his cowardice, returned again into the city, and was soon after apprehended, and cast, together with St. Paul, into the Mamertime prison. Here they were confined eight or nine months ; but spent their time in the ex- ercise of religion, especially in preaching to the prisoners, and those who resorted to them. And during this confinement, it is generally thought St. Peter wrote the second epistle to the dis- LIVES OF THE APOSTLES. 447 persed Jews, wherein he ondpavorS to confirm them in the belief and practice of Christianity, and to fortity them acrainst those poisonous and pernicious principles and actions which even then began to break in upon the Christian church. Nero at last returning from Achaia, entered Rome in triumph ; and soon after his arrival, resolved that the apostles should fall as victims and sacrifices to his cruelties and revenge. While the fatal stroke was daily expected, the Christians in Rome were continually offering up their prayers to heaven to protect those two holy persons. But the Almighty was now willing to put an end to their sorrows ; and after sealing the truth they had preached with their own blood, to receive them into the regions of eternal bliss and happiness, and exchange their crowns of martyrdom for crowns of glory. Accordingly they were both condemned by the cruel emperor of Rome : and St. Peter hav- ing taken his farewell of the brethren, especially of St. Paul, was taken from the prison and led to the top of the Vatican mount near the Tiber, where he was sentenced to surrender up his life on the cross. At his coming to the place of execution, he begged the favor of the officers, that he might not be crucified in the common manner, but with his head downward ; affirming, that he was un- worthy to suffer in the same posture in which his Lord had suffer- ed before him. This request was accordingly complied with; and the great apostle St. Peter surrendered up his soul into the hands of his great and beneficent Master, who came down from heaven to ransom mankind from destruction, and open for them the gates of the heavenly Canaan. His body, being taken down from the cross, is said to have been enbalmed by Mercellimus, the presbyter, after the manner of the Jews, and then buried in the Vatican, near the Appian way two miles from Rome. 448 LIVES OF THE APOSTLES, ^T. PAUL. CHAPTER L Jlccouat of this ApostJe, from his birth till his Conversion to the Christian Faith, This great apostle of the Gentiles, was a descendant from the ancient stock of Abraham. He belonged to the tribe of Benja- min, the youngest son of Jacob. Tarsus the place of his nativ- ity, was the metropolis of Cilicia, and situated* about three hundred miles distant from Jerusalem ; it was exceedingly rich and populous, and a Roman municipium, or free corporation, invested with the privileges of Rome by the two first emperors, as a reward for the citizens' firm adherence to the Caesars in the rebellion of Crassus. St. Paul was therefore born a Ro- man citizen, and he often pleads this privilege on his trials. It was common for the inhabitants of Tarsus to send their children into other cities for learning and improvement ; espe- cially to Jerusalem, where they were so numerous, that they had a synagogue of their own, called the s} nagogue of the Cilicians. To this capital our apostle was also sent, and brought up at the school of that eminent rabbi, Gamaliel, in the most exact knowl- edge of the law of Moses. Nor did he fail to profit by the in- structions of that great master ; for he so dihgently conformed himself to precepts, that, without boasting, he asserts of himself, that touching the righteousness of the law he was blameless, and defied even his enemies to allege any thing to the contrary, even in his youth. He joined himself to the sect of the Pharisees, the most strict order of the Jewish rehgion, but, at the same time, the proudest, and the greatest enemies to Christ and his holy re- ligion. With regard to his double capacity, of Jewish extraction and Roman freedom, he had two names, Saul and Paul ; the former Hebrew, and the latter Latin. We must also consider his trade of tent-making as a part of his education ; it being a constant practice of the Jews to bring up their children to some honest calling, that, in case of necessity, they might provide for them- selves by the labor of their own hands. Saul having obtained a thorough knowledge of the sciences cultivated by the Jews, and being naturally of a very hot and fiery temper, became a great champion of the law of MoSes, and the tradition of the elders, which he considered as zeal for God. CONVERSION OF ST. PAUL [Pajre 449.] " ^nd suddenltj there shined round about him a light from hearen : And he fell ta the earth, and lieard a voice saying unto him, Saul, Saul, ivhj/ pcrscculesl thou me .?" - Acts, ix. 3, 4. LIVES OF THE APOSTLES. 449 This rendered him impatient of all opposition to the doctrines and tenets he had imbibed, and a vehement blasphemer and persecutor of the Christians, who were commonly reputed the enemies and destroyers of the Jewish economy. The first action we find him engaged in, was the disputation he and his countrymen had with the martyr Stephen, with re- gard to the Messiah. The Christian was too hard for them in the dispute : but they were too powerful for him in their civil in- terests : for being enraged at his convincing arguments, they carried him before the high-priest, who by false accusations con- demned him to death. How far Saul was concerned in this cruel action, is impossible to say ; all we know, is, that he *' kept the raiment of them that slew him." The storm of persecution against the church being thus be-^ gun. it increased prodigiously, and the poor Christians of Jeru- salem were miserably harrassed and dispersed. In this persecu- tion our apostle was a principal agent, searching all the adja- cent parts for the afflicted saints, beating some in the synagogue, inflicting other cruellies, confining some in prison, and procur- ing others to be put to death. Nor could Jerusalem and the adjacent parts confine his fiery zeal : he applied to the Sanhedrim, and procured a commission from that court to extend his persecution to Damascus. How infernally insatiable is the fury of a misguided zeal ! How rest- less and unwearied in its designs of cruelty ! It had already sufficiently harrassed the poor Christians at Jerusalem ; but not content with this, it persecuted them even to strange cities, even to Damascus itself, whither many of them had fled for shelter, resolving to bring them back to Jerusalem, in order to their pun- ishment and execution. But it was the will of Providence he should be employed irt a work of a very different nature; and, accordingly, he was stopped in his journey. For as he was travelling between Jeru- salem and Damascus, to execute the commission of the Jewish Sanhedrim, a refulgent hght, far exceeding the brightness of the sun, darted upon him ; at which both he and his companions were terribly amazed and confounded, and immediately fell prostrate on the ground. While they lay in this state, a voice was heard, in the Hebrew language, saying, " Saul, Saul, why persecutest thou me .'"' To which Saul replied, *' Who art thou, Lord .^" And was immediately answered, " I am Jesus, w hom thou persecutest : It is hard for thee to kick against the pricks." As if the blessed Jesus had said, " All thy attempts to extirpate the faith in me will prove abortive ; and like kicking against the spikes, wound and torment thyself." Saul was sufficiently convinced of his lolly in having acted against Jesus, whom he was now assured to be the true Messiah, 57 450 LIVES OF THE APOSTLES. and asked, " Lord, what wilt thou have me to do f" On which the blessed Jesus replied, " Arise, and go into the city, and it shall be told thee what thou must do." The company which were with him heard the voice, but did not see the person who spake from heaven. In all probability they were ignorant of the Hebrew language, and therefore only heard a confused sound ; for the apostle himself tells, that " they heard not the voice of him that spake ;" that is, they did not understand what was spoken. The apostle now arose from the earth, but found himself de- prived of sight : the resplendent brightness of the vision being too intense for mortal eyes to behold. His companions, there- fore, led him by the hand to the city of Damascus, where he entered the house of Judas, and remained there three days with- out sight, nor did he either eat or drink, but spent his time in prayer to the Almighty, beseeching him to pardon the sins of his ignorance, and blinded zeal. In the mean time our blessed Saviour appeared in a vision to Ananias, a very devout and religions man, highly esteemed by all the inhabitants of Damascus. " And the Lord said unto him. Arise, and go into the street, which is called Straight, and inquire in the house of Judas, for one called Saul, of Tarsus : for behold he prayeth, and hath seen in a vision a man named Ananias, coming in and putting his hand on him, that he might receive his sight." Ananias, who was ever ready to obey the commands of the Most High, startled at the name, having heard of the bloody practices of Saul at Jerusalem, and what commission he was now come to execute in Damascus. He, therefore, suspected that his conversion was nothing more than a snare artfully laid by him against the Christians. But our blessed Saviour soon removed his apprehensions, by telling him that his suspicions were entirely destitute of foundation ; and that he had now tak- en him, as a chosen vessel, to preach the Gospel both to the Jews and Gentiles, and even before the greatest monarchs of the earth. " Go thy way," said he, " for he is a chosen ves- sel unto me, to bear my name before the Gentiles, and the kings, and the children of Israel." At the same time he acquainted him with the great persecutions he should undergo for the sake of the Gospel : "For I will shew him how great things he must suffer for my name's sake." This quieted the fears of Ananias, who immediately obeyed the heavenly vision, repaired to the house of Judas, and, laying his hands upon Saul, addressed him in words to this effect : — " That Jesus," said he, " who appeared to thee in the way, hath sent me to restore thy sight, and by the infusion of his Spirit to give thee the knowledge of those truths which thou LIVES OF THE APOSTLES. 451 hast blindly and ignorautly persecuted ; but who now is willing to receive thee 'by baptism into his church, and make thee a member of his body." This speech was no sooner pronounced, than there fell from his eyes thick films, resembling scales, and he received his sight : and after baptism cojaversed with the Christians at Da- mascus. Nor did he only converse with them, he also, to the great astonishment of the whole church, preached the Gospel to those Christians he came with an intention to destroy, at the same time boldly asserting, " that Jesus was the Christ, the Son of God ;" and proving it to the Jews, with such demon- strative evidence, that they were confounded, and found it im- possible to answer him. CHAPTER n. Continuation of the Life of St. Paul, from the time of his Conversion, till the Council was held at Jerusalem. The miraculous convert, at the instance of the divine com- mand, retired into Arabia Petra^a, where he received a full rev- elation of all the mysteries of Christianity ; for he himself declares that he conversed not with flesh and blood. Having preached in several parts of that country some time, he returned again to Damascus, applying himself, with the utmost assiduity, to the great w^ork of the ministry, frequenting the synagogues there, powerfully confuting the objections commonly made by the descendants of Jacob against Jesus of Nazareth, and con- verting great numbers of Jews and Gentiles. He was, indeed, remarkably zealous in his preaching, and blessed with a very extraordinary method of reasoning, whereby he proved the fundamental points of Chistianity, beyond ex- ception. This irritated the Jews to the highest degree ; and at length, after two or three years' continuance in those parts, they found means to prevail on the governor of Damascus to have him put to death. But they knew it would be difficult to take him, as he had so many friends in the city ; they therefore kept themselves in a continual watch, searched all the houses where they supposed he might conceal himself, and also obtain- ed a guard from the governor to observe the gates, in order to prevent his escaping from them. In this distress his Christian friends were far from deserting him : they tried every method that offered, to procure his escape, 463 LIVES OF THE APOSTLES. but finding it impossible for him to pass through either of the gates of the city, they let him down from one of their houses, through a window, in a basket, over the wall, by which means the cruel designs of his enemies were rendered abortive. Having thus escaped from his malicious persecutors, he re- paired to Jerusalem, and, on his arrival, addressed himself to the church. But they, knowing well the former temper and principles of this great persecutor, shunned his company, till ^Barnabas hrought him to Peter, who was not yet cast into pris- on, and to James, bishop of Jerusalem, informing them of his miraculous conversion, and that he had preached the Gospel with the greatest boldness in the synagogues of Damascus ; upon which they gladly received him, and familiarly entertained him fifteen days. During this interval, he was remarkably assiduous in preach- ing the Gospel of the Son of God, and confuting the Hellenist .Jews with the greatest courage and resolution. But snares were laid for him, as malice can as easily cease to be, as to remain inactive. Being warned by God in a vision, that his testimony would not be received at Jerusalem, he thought prop- er to depart, and preach the Gospel to the Gentiles. Accord- ingly, being conducted by his brethren to Caesarea Phillippi, he set sail for Tarsus, his native city : from whence he was soon after brought, by Barnabas, to Antioeh, to assist him in propa- gating Christianity in that city. In this employment he spent one whole year, and had the satisfaction of seeing the Gospel flourish in a very remarkable manner. It was in this city that the disciples first acquired the name of Christians^ before which they were styled Nazarenes ; but this appellation soon prevailed all over the world ; and the latter was in a few ages almost entirely forgotten. The first place visited by Barnabas and Saul was Selucia, where they did not continue long, but sailed for Cyprus ; and at Salamis, a great city in that island, they preached in the syna- gogue of the Jews. From thence they removed to Phaos, the residence of Sergius Paulus, the proconsul of the island, a man X3f great wisdom and prudence, but miserably seduced by the wicked artifices of " Bar-Jesus," a Jewish imposter, who styled himself Elymas, or the magician, vehemently oppos- ed the apostles, and kept the proconsul from embracing the faith. The proconsul, however, called for the apostles, who after severely checking Elymas for his mahcious opposition to the truth, told him, the divine vengeance was now ready to seize upon him ; and immediately he was deprived of his sight. The vengeance of the Almighty was remarkably displayed in this LIVES OF THE APOSTLES. 463 punishment, by depriving him of his bodily eyes, who had so wilfully and maliciously shut those of his mind against the light of the Gospel, and also endeavored to keep others in darkness and ignorance. This miracle convinced the proconsul of the truth of the doctrines taught by the apostles, and made him a convert to the faith. St. Paul, after this remarkable success in Cyprus, repaired tci Phrygia, in Pamphilia, and taking another with him, in the room of Mark, who was gone to Jerusalem, travelled to Anti- och, the metropolis of Pisidia. Soon after their arrival, they entered the synagogue of the Jews, on the sabbath-day, and after the reading of the law, Paul, being invited by the rulers of the synagogue, delivered an ad- dress so powerful, that it obtained from the converted Jews a re- quest that it should again be delivered the ensuing sabbath ; when almost the whole city flocked to hear the apostle ; at which the Jews were filled with envy, and contradicted Paul, uttering many blasphemous expressions against the name of Jesus of Nazareth. But their opposition could not daunt the apostles, who boldly declared, that our blessed Saviour had charged them to preach the Gospel first to the Jews, but, as they so obstinately rejected it, they were now to address themselves to the Gentiles ; who hearing this, rejoiced exceedingly, magni- fying the works of the Almighty, and many of them embraced the doctrines of the Gospel. This increased the malice and fury of the Jews, who by false and artful insinuations, prevailed on some of the more bigoted and honourable women to bring over their husbands to their party ; by which means Paul and Barnabas were driven out of the city. At which the apostles departed, shaking off the dust from their feet, as a testimony of the sense they had of the in- gratitude and infidelity of the Jews. From Antioch they went to Iconium, the metropolis of Ly- caonia, a province of the lesser Asia, where they entered into the synagogue of the Jews, notwithstanding the ill-treatment they had met with from the Jews in other places. Among the converts at Lystra, was a man who had been lame from his mother's womb, and never had walked. But Paul, perceiving that he had faith to be saved, thought proper to add the cure of his body to that of his soul, knowing that it would not only be beneficial to him, but to all the rest of the believers, by confirming their faith. And that the miracle might be wrought in the most conspicuous manner, he, in the midst of the congregation, said, in an audible voice, to the man, " Stand up- right on thy feet." And the words were no sooner pronounced, than his strength was at once restored, and he leaped up and walked. 454 LIVES OF THE APOSTLES. The apostles indefatigably persevered in the execution of their important commission, declaring, wherever they went, the glad tidings of salvation, through repentance unto life, and faith in the Lord Jesus Christ. But the malice of the Jews still pursued them ; for some of these bigoted Israelites coming from Antioch and Iconium, exasperated and stirred up the multitude ; so that those very persons who could hardly be restrained from ofiering sacrifice to them, now used them like slaves, stoning them in so cruel a manner that Paul was thought to be dead ; and as such they dragged him out of the city : but while the Christians of Lystra were attending on his body, probably in order to carry him to the grave, he arose, and returned with them into the city, and the next day departed with Barnabas to Derbe, where they preached the Gospel, and converted many ; no danger being able to terrify them from the work of the ministry, and publish- ing the glad tidings of salvation in every place. They did not, however, long continue at Derbe, but returned to Lystra, Iconium, Antioch, and Pisidia, confirming the Chris- tians of those places in the faith, earnestly persuading them to persevere, and not to be discouraged with those troubles and persecutions, which they must expect would attend the profes- sion of the Gospel. And that the affairs of the church might be conducted with more regularity, they ordained elders and pas- tors, to teach, to instruct, and to watch over them ; and then left them to the protection of the Almighty, to whose care they re- commended them by prayer and fasting. After leaving Antioch, they passed through Pisidia, and came to Pamphilia ; and after preaching the Gospel at Perga, they went down to Attalia. Having thus finished the circuit of their ministry, they return- ed back to Antioch, in Syria, from whence they at first depart- ed. Here they summoned the church, and gave them an ac- count of their ministry, the success it had met in different parts, and how great a door had thus been opened for the conversion of the Gentile world. CHAPTER HI. Transactions of this great Apostle, from the time of the Synod at Jerusalem, till his preaching at Athens. The controversy concerning the observation of Jewish cere- monies in the Christian church, being decided in favor of St. LIVES OF THE APOSTLES. 465 Paul, he and his companions returned back to Antioch ; and soon after Peter himself came down. On reading the decretal epistle in the church, tlie converts conversed freely and inoffen- sively with the Gentiles, till some of the Jews coming thither from Jerusalem, Peter withdrew his conversation, as if it had been a thing unwarrantable and unlawful. By such a strange method of proceeding, the minds of many were dissatisfied, and their consciences very uneasy. St. Paul with the greatest con- cern observed it, and publicly rebuked Peter, with that sharp- ness and severity his unwarrantable practice deserved. Soon after this dispute, Paul and Barnabas resolved to visit the churches they had planted among the Gentiles, and Barna- bas was desirous of taking with them his cousin Mark ; but this Paul strenuously opposed, as he had left them in their former journey. This trifling dispute arose to such a height, that these two great apostles and fellow-laborers in the Gospel parted ; Barnabas taking Mark with liim, repaired to Cyprus, his native country, and Paul having made choice of Silas, and recom- mended the success of his undertaking to the care of Divine Providence, set forward on his intended journey. They first visited the churches of Syria and Cilicia, confirm- ing the people in the faith, by their instructions and exhorta- tions. Hence they sailed to Crete, where Paul preached the Gospel, and constituted Titus to be the first bishop and pastor of the island, leaving him to settle those affairs of the church, which time would not permit the apostle to settle himself. From hence Paul and Silas returned back to Cilicia, and came to Lystra, where they found Timothy, whose father was a Greek, but his mother a Jewish convert, and by her he had been brought up under all the advantages of a pious and religious ed- ucation, especially with regard to the Holy Scriptures, which he had studied with the greatest assiduity and success. This per- son St. Paul designed for the companion of his travels, and a special instrument in the ministry of the Gospel. But knowing that his being uncircumcised would prove a stumbling-block to the Jews, he caused him to be circumcised ; being willing, in lawful and indifferent matters, to conform himself to the tem- pers and apprehensions of men, in order to save their souls. In this instance the apostle evinced much prudence, well knowing that inveterate prejudices in rehgious matters are not easily overcome ; for which reason he is said to become all things to all men. Every thing being ready for their journey, St. Paul and his companions departed from Lystra, passed through Phrygia, and the country of Galatia, where the apostle was entertained with the greatest kindness and veneration, the people looking upon him as an angel sent immediately from heaven ; and being 456 LIVES OF THE APOSTLES. by revelation forbidden to go into Asia, he was commanded by a second vision to repair to Macedonia, to preach the Gos- pel. Accordingly our apostle prepared to pass from Asia into Europe. Here St. Luke joined them, and became, ever after, the in- separable companion of St. Paul, who being desirous of finding the speediest passage into Macedonia, took ship with his com- panions, Silas, Luke, and Timothy, and came to Samothracia, an island in the jEgian Sea, not far from Thrace; and the next day he went to Neapohs, a port of Macedonia. Leaving Neapolis, they repaired to Philippi, the metropolis of that part of Macedonia, and a Roman colony, where they stayed some days. In this city, Paul, according to his constant practice, preach- ed in a proseucha, or oratory of the Jews, which stood by the river side, at some distance from the city, and was much fre- quented by the devout women of their religion, who met tliere to pray, and hear the law. And after several days, as they were repairing to the same place of devotion, there met them a damsel who possessed a spirit of divination, by whom her masters ac- quired very great advantage. This woman followed Paul and his companions, crying out, " These men are the servants of the most high God, which shew unto us the way of salvation !" Paul, at first, took no notice of her, not being willing to multi- ply miracles without necessity. But when he saw her following them several da37s together, he began to be troubled, and com- manded the spirit, in the name of Jesus, to come out of her. The evil spirit, with reluctance obeyed, and left the damsel that very instant. This miraculous cure proving a great loss to her masters, who acquired large gains from her soothsaying, they were filled with envy and malice against the apostles ; and, by their insti- gation, the multitude arose, and seized upon Paul and his com- panions, hurried them before the magistrates and governors of the colony ; accusing them of introducing many innovations which were prejudicial to the state, and unlawful for them to comply with, as being Romans. The magistrates being concerned for the tranquility of the state, and jealous of all disturbances, were very forward to punish the offenders, against whom great numbers of the multi- tude testified ; and therefore commanded the officers to strip them, and scourge them severely, as seditious persons. This was accordingly executed ; after which the apostles were committed to close custody, the gaoler receiving more than ordinary charge to keep them safely ; and he accordingly thrust them into the inner prison, and made their feet fast in the stocks. But the most obscure dungeon, or the pitchy mantle of the LIVES OF THE APOSTLES. 4ot tijght, cannot intercept the beams of divine joy and comfort from the souls of pious men. Their minds were all serenity ; and at midnight they prayed and sang praises so loud, that they were heard in every part of the prison.. Nor were their prayers oflered to the throne of ^-ace in vain : an earthquake shook the foundations of the prison, opened the doors, loosed the chains, and set the prisoners at liberty. This convulsion of nature roused the gaoler from his sleep ; and concluding from what he saw, that all his prisoners were escaped, he was going to put a period to his life ; but Paul ob- serving him, hastily cried, " Do thyself no harm, for we are all here." The keeper was now as greatly surprised at the good- ness of the apostles, as he was before terrified at the thoughts of their escape : and calling for a light he came immediately in- to the presence of the apostles fell down at their feet and took them from the dungeon, brought them to his own house, washed their stripes, and begged of them to. instruct him in the knowl- edge of that God, who was so mighty to save. St. Paul readily granted his request, and replied. That, if he believed in Jesus Christ, he might be saved with his whole house ; accordingly, the gaoler, with all his family, were after a competent instruction, baptized, and received as members of the church of Christ. As soon as it was day, the magistrates either hearing what had happened, or reflecting on what they had done as too harsh and unjustifiable, sent their sergeant to the gaoler, with orders to discharge the apostles. The gaoler joyfully delivered the message, and bid them " depart in peace ;" but Paul, that he might make the magistrates sensible what injury they had done them, and how unjustly they had punished them, without exam- ination, or trial, sent them word, that, as they thought proper to scourge and imprison Romans,, contrary to the laws of the em- pire, he expected they should come themselves and make them some satisfaction. The magistrates were terrified at this message ; well know- ing how dangerous it was to provoke the formidable power of the Romans, who never suffered any freeman to be beaten un- condemned ; they came therefore to the prison, and very sub- missively entreated the apostles to depart without any further disturbance. This small recompense for the cruel usage they had received was accepted by the meek followers of the blessed Jesus ; they left the prison, and retired to the house of Lydia, where they comforted their brethren with an account of their deliverance, and departed ; having laid the foundation of a very eminent church, as it appears from St. Paul's Epistle to the Philip- plans. 58 45S LIVES OF THE APOSTLES. Leaving Philippi, Paul and his companions continued their journey towards the west, till they came to Thessalonica, the metropolis of Macedonia, about a hundred and twenty miles from Philippi. On their arrival at Thessalonica, Paul accord- ing to his custom, went into the synagogue of the Jews, and preached unto his countrymen. His doctrine, however, was strenuously opposed by the Jews, who would not allow Jesus to be the Messiah, because of his ignominious death. During the stay of the apostles at Thessalonica, they lodged in the house of a certain Christian named Jason, who entertain- ed them very courteously. Bui the Jews would not suffer the apostles to continue at rest. They refused to embrace the Gos- pel themselves, and therefore envied its success, and determined to oppose its progress. Accordingly, they gathered together a great number of lewd and wicked wretches, who beset the house of Jason, intending to take Paul, and deliver him up to an in- censed multitude. But in this they were disappointed ; Paul and Silas being removed from thence by the Christians, and con- cealed ■ in some other part of the city and finally sent away by night to Beraea, a city about fifty miles south of Thessalonica, but out of the power of their enemies. Here also Paul's great love for his countrymen, the Jews, and his earnest desire of their salvation, excited him to preach to them in particular ; accord- ingly, he entered into their synagogue, and explained the Gos- pel unto them, proving, out of the Scriptures of the Old Tes- tament, the truth of the doctrines he advanced. These Jews were of a more ingenuous and candid temper than those of Thessalonica ; and as they heard him with great reverence and attention, expound and apply the Scriptures, so they searched diligently, whether his proofs we're proper and pertinent, and consonant to the sense of the texts he referred to : and having found every thing to be agreeable to what Paul had advanced, many of them believed ; and several Gentiles, following their example, became obedient to the faith, among whom were seve- ral women of quality. The news of this remarkable success was carried to Thessalonica, and greatly incensed the inveterate ene- mies of the Gospel there, who accordingly repaired to Beraea, and raised tumults against the apostle : so that Paul, to avoid their fury, was forced to leave the town ; but Silas and Timothy, either less known or less envied, continued still there. Paul leaving Beraea, under the conduct of certain guides, it was said he designed to retire by sea out of Greece, that his restless enemies might cease their persecution ; but the guides, according to Paul's order, brought him to Athens, and left him there after ■ cr^iving from him an order for Silas and Timotheus to repair to him as soon as possible. LIVES OF THE APOSTLES. 459 While St. Paul continued at Athens, expecting the arrival of Silas and Timothy, he walked up and down, to take a more accurate survey of the city, which he found miserably overrun with superstition and idolatry. Their superstitious practices grieved the spirit of the apos- tle ; — accordingly, he exerted all his strength for their conver- sion ; he disputed on the sabbath-days in the synagogues of the Jews, and at other times took all opportunities of preaching to the Athenians the coming of the Messiah to save the world. This doctrine was equally new and strange to the Athenians ; and though they did not perserutp him as the Jews did, yet his preaching Jesus was considered by the Epicurean and Stoic philosophers as a fabulous legend, and by the more sober part as a discovery of some new gods, which they had not yet placed in their temples : and thougli they were not unwilling to receive any new deities, yet as the Areopagus, the supreme court of the city, was to judge of all gods, to whom public worship might be allowed, they brought him before those judges, to give an account of his doctrine. Paul being placed before the judges of this high assembly, readily gave them an account of his doctrine, in a grave and elegant speech ; wherein he did not tell them they were horrible and gross idolaters, lest he should offend them, and thereby prevent them from listening to his reasons : but, having com- mended them for their religious dispositions, he took occasion, from the altar inscribed to the " unknown God," to make a proper defence of his doctrine. *' I endeavor," said he, " only to explain that altar to you, and manifest the nature of that God whom ye ignorantly worship. The true God is he that made the world, and all things therein ; and who being Lord of all, dwells not in temples made with hands, nor is to be wor- shipped in lifeless idols. As he is the Creator of all things, he cannot be confined to the workmanship of man, whether tem- ples or statues ; nor stand in need of sacrifices, since he is the fountain of life to all things. He made from one common ori- ginal, the whole race of mankind, and hath wisely determined their dependance on him, that they might be obliged to seek after him and serve him. A truth perceivable in the darkest state of ignorance, and acknowledged by one of your own poets. If this be the nature of God, it is surely the highest absurdity to represent him by an image or similitude. The divine pa- tience hath been too much exercised already with such gross abuses in religion, but now expects a thorough reformation, having sent his son Jesus Christ to make him known to the world, and at the same time to inform them that he hath ap- pointed a day of general judgment, when the religion of man- kind shall be tried by the test of the Gospel, before his only 460 LIVES OF THE APOSTLES. begotten Son, who is appointed sole judge of the quick and dead, and whose commission to that high office halh been ratifi- ed by the Ahnighty, in raising him from the dead." On his mentioning the resurrection, some of the philosophers mocked and derided him ; others, more modest, but not satisfied with the proofs he had given, gravely answered, *^ We would hear thee again of this matter." After which Paul departed from the court ; but not without some success : for a few of his auditors believed and attended his instructions. Thus boldly did this intrepid servant and soldier of Jesus Christ assert the cause of his divine Master, among the great, the wise, and the learned, and reason with great persuasion and eloquence on the nature of God, and the manner in which he has commanded his creatures to worship him, even in spirit and in truth. CHAPTER IV. Success of St, PauVs Ministry at Corinth and Ephesus, During St. Paul's stay at Athens, Timothy, according to the order he had received, came to him, out of Macedonia, and brought an account that the Christians, at Thessalonica were under persecution from their fellow-citizens, ever since his de- parture : at which St. Paul was greatly concerned, and at first inclined to visit them in person, to confirm them in the faith they had embraced ; but being hindered by the enemies of the Gospel, he sent Timothy to comfort them, and put them in mind of what they had at first heard, namely, that persecution would be the constant attendant on their profession. On Timothy's departure, St. Paul left Athens, and travelled to Corinth, a very populous place, and famous for its trade. After some stay at Corinth, the apostle was joined by Silas and Timothy, and disputed frequently in the synagogue, reason- soning and proving, that Jesus was the true Messiah. During his stay at Corinth, he wrote his Second Epistle to the Thessalonians, to supply his absence. In this ppistlehe again endeavors to confirm their minds in the truth of the Gos- pel, and prevent their being shaken with those troubles which the wicked and unbelieving Jews would be continually raising against them. St. Paul, on his leaving the church at Corinth, took ship at Cenchrea, the port of Corinth, for. Syria, taking with him PAUL PREACHING AT ATHENS. [Page ir:0.] " Then Paul stood in the midst of Mars-hill, and said, Ye men of Athens, I per- ceive that in all things i/e are too superstitious. ■''^ For as I passed b^, and behdd your devotions, I found aji altar with this in- scription, TO THE UNKNOfV^r GOD. Whom thtrefo.eye igmrantly iconhip, him declare I unto you.''^ — Acts, xvii, 22, 23. .'/i LIVES OF THE APOSTLES. 461 Aqnlla and Prlscilla ; and on his arrival at Epliesns, he preach- ed awhile in the synapc^gne of the Jews, promising to return to them, after keepinj^ the passover at Jerusakm. Accordingly, he again took ship, and landed at Ca?sarea, and from thence travelled to Jerusalem, where he kept the feast, visited the church, and then repaired to Antioch, Here he staid some time, and then traversed the countries of Galatia and Phr^gia, confirming the newly converted Christians, till he came to Ephesus, where he fixed his abode for three years, bringing with him Gains of Derbe, Aristarchus, a native of Thessalonica, Timotheus and Erastus of Corinth, and Titus. The first thing he did after his arrival, \vas to examine certain disciples, " Whether they had received the Holy Ghost since they believ- ed ?" To which they answered, " that the doctrine they had received promised nothing of that nature, nor had they ever heard that such an extraordinary spirit had of late been bestow- ed upon the church." This answer surprized the apostle, who asked them, in what name they had been baptized ; since in the Christian form, the name of the Holy Ghost was always expressed ? They replied that they had dnly received John's baptism ; upon which the apostle informed them, that though John's baptism commanded nothing but repentance, yet it tacitly implied the whole doctrine of Christ and the Holy Ghost. When they heard this, they were baptized according to the form prescribed by Christ him- self, that is, in the name of the Father, of the Son, and of the Holy Ghost ; and after the apostle had prayed, and layed his hands upon them, they received the gifts of tongues, and other miraculous powers. Afier this, he- entered into the Jewish synagogues, where, for the first three months, he contended and disputed with the Jews, endeavoring, with great earnestness and resolution, to convince them of the truth. of the Christian religion. But when, instead of success, he met with nothing but obstinacy and infidelity, he left the synagogue, and taking those with him whom he had converted, instructed them and others who resorted to him, in the school of one Tyrannus, a place where scholars used to be instructed. In this manner he continued to preach the Gospel two whole years ; by which means the Jews and proselytes had an opportunity of hearing the glad tidings of salvation ; and be- cause miracles are the clearest evidence of a divine commission, the Almighty was pleased to testify the doctrine which St.- Paul delivered by amazing and miraculous operations, man}' of which were of a peculiar and extraordinary nature ; for he not only healed those that came to him, but if napkins or handkerchiefs were only touched by him, and applied to the sick, their disea- 462 LIVES OF THE APOSTLES. ses immediately vanished, and the evil spirits departed out of those that were possessed by them. About this time the apostle wrote his Epistle to the Galatians ; for he had heard that, since his departure, corrupt opinions had crept in among them, with regard to the necessity of observing the legal rites. CHAPTER V. Transactions of Si. Paul, during the farther progress of his Ministry, to the time of his arraignment before Felix. Soon after the great tumult at Ephesus, about the goddess Diana, Paul called the Christians together, and took his leave of them with the utmost tender expressions of love and affection. He had now spent almost three years at Ephesus, and founded there a very considerable church, of which he had ordained Timothy the first bishop. He first travelled about two hundred miles northward, to Troas, before he took ship, expecting to meet Titus there. But missing him, he proceeded on his voy- age to Macedonia. On his arrival there, he preached the Gospel in several places, even as far as Illyricum, now called Sclavonia. During this journey he met with many troubles and dangers, " without were fightings, and within were fears ;" but God, who comforteth those that are cast down, revived his spirits by the arrival of Titus, who gave him a pleasing account of the good effects his epistle had produced at Corinth. During the stay of Titus in Macedonia, Paul wrote his Sec- ond Epistle to the Corinthians, and sent it to them by Titus and Luke. About this time also he wrote his first Epistle to Timothy, whom he left at Ephesus. During his stay in Greece, he went to Corinth, where he WTOte his famous Epistle to the Romans, which he sent by Phoebe, a deaconess of the church of Cenchrea, near Corinth. His principal intention in this epistle is, fully to state and deter- mine the great controversy between the Jews and Gentiles, with regard to the obligations of the rites and ceremonies of the Jew- ish law, and those principal and material points of doctrine de- pending upon it, namely, Christian liberty, the use of indiffer- ent things, and the like. And, which is the chief intention of all religion, instructs them, and presses them, to perform the LIVES OF THE APOSTLES. 463 duties of a holy and pious life, such as the Christian doctrine naturally recommends. St. Paul being now determined to return into Syria, in order to convey the contributions to the brethren at Jerusalem, set out on his journey ; but being informed that the Jews had fu^med a design of killing and robbing him by the way, he returned back into Macedonia, and came to Philippi, from whence he went to Troas, where he staid seven days. Here he preached to them on the Lord's day, and continued his discourse till midnight, being himself to depart in the morning. How indefatigable was the industry of this great apostle ! How closely did he tread in the steps of his great Master, who " went about doing good !" He preached, and wrought mira- cles, wherever he came. As a master-builder, he either laid a foundation, or raised the superstructure. He was " instant, in season and out of season," and spared no pains to assist the souls of men. • The night being thus spent in holy exercises, St. Paul took his leave of the brethren in the morning, travelling on foot to Assos, a sea-port town, whither he had before sent his compan- ions by sea. From thence they sailed to Mytilene, a city in the Isle of Lesbos. They next sailed from thence, and came over against Chios, and the day following landed at Trogylli- um, a promontory, of Ionia, near Samos. The next day they came to Miletus, not putting in at Ephesus, because the apos- tle was resolved, if possible, to be at Jerusalem on the day of Pen- tecost. On his arrival at Miletus, he sent to Ephesus, to summon the elders of the church ; and, on their coming, reminded them of the manner in which he had conversed amt)ng them, how faith- fully and affectionately he had discharged the offices of his ministry, and how incessantly he had labored for the good of the souls of men : adding, that he had never failed to acquaint them, both in public and private, with whatever might be useful and profitable to them ; urging both the Jews and Gentiles to repentance, and reformation of life, and a hearty perseverance in the faith of Christ : that he was now going up to Jerusalem, where he was ignorant of what might befal him, except what had been foretold him by those who were endued with the pro- phetical gifts of the Holy Ghost ; namely, that afflictions and imprisonment would attend him; but that this gave him no concern, being willing to lay down his Hfe whenever the Gospel required it, and fully determined to serve faithfully his great Lord and Master. St. Paul having finished his discourse, he kneeled down, and joined with them in prayer ; and they all melted into tears, and, with the greatest expressions of sorrow, attended him to the 4C4 LIVES OF THE APOSTLES. ship ; grievinp^ in the most passionate manner for what he had told them, " That they should see his face no more." Paul; with his companions, now departed from Miletus, and arrived at Coos, from whence they sailed the next day to Rhodes, a large island in the ^gean sea. Leaving this place, they came to Patara, the metropolis of Ljcia, where they went on board another vessel bound for Tyre, in Phoenicia. On his arrival, he visited the brethren there, and continued with them a week, and was advised by some of them, who had the gift of prophecy, not to go up to Jerusalem. Butthe apostle* would by no means abandon his design, or refuse to suffer any thing, pro- vided he might spread tlie Gospel of his. Saviour. Finding all persuasions were in vain, they jointly accompanied him to the shore., where he kneeled down, and prayed with them ; and after embracing them with the utniost affection, he went on board, and came to Ptolemais, and the next day to Csesarea. During their stay iii this place, Agabus, a Christian prophet, came thither from Judea, who, taking Paul's girdle, bound his own hands and feiet with it, signifying, by this symbol, that the Jews would bind Paul in that manner, and deliver him over to the Gentiles. Whereupon both his own companions and the Christians of Caesarea earnestly besought him that he would not go up to Jerusalem. But the apostle asked them, if they intended l3y these passionate dissuasives to add more affliction to his sorrow. *' For 1 am ready," continued he, " not only to be bound, but also to die at Jerusalem, for the name of the Lord Jesus." When the disciples found that his resoUition was not to be shaken, they importuned him no further, leaving the event to be determined according to the pleasure of the Most High. And all things being ready, Paul and his companions set forward on their journey, and were kindly and joyfully received by the Christians on their arrival at Jerusalem. CHAPTER VL The Transactions of St. Pavl,'from his first JTrial lefore Fe- lix^ till his coming to Rome, Our apostle, soon after his arrival, encountered Tertullus, who, in a short, but eloquent speech, began to accuse him, charging him with sedition, heresy, and the profanation of the temple. LIVES OF THE APOSTLES. 465 The orator having finished his charge against the apostle, Fe- lix told St. Paul that he was now at liberty to make his defence, which he did in the following manner : " I answer this charge of the Jews with the greatest satisfac- tion before thee, because thou hast for many years been a judge of this nation. About twelve days since, I repaired to Jerusa- lem, to worship the God of Jacob. But I neither disputed with any man, or endeavored to stir the people in the synagogues or the city. Nor can tliey prove the charge they have brought against me. " This, however, I readily confess, that after the way which they call heresy, so worship I the God of my fathers, and ac- cording to this faith, I am careful to maintain a clear and quiet conscience, both towards God and man. " After I had spent some years in distant countries, I repaired to Jerusalem, with the alms 1 had collected in other provinces, for the poor of mine own nation, an oflering to the God of Jacob. And while 1 was performing the duties of religion, certain Asiatic Jews found me in the temple, purified according to the law ; but neither attended with a multitude of followers, or the least tumultuous assembly. It was therefore necessary that these Jews should have been here, if they had any thing to allege against me. Nay, I appeal to those of the Sanhedrim here present, if any thing has been laid to my charge, except the objections of the Sadducees, who violently opposed me for as- serting the doctrine of the resurrection." Felix having thus heard both parties, refused to pass any final sentence, till he had more fully advised about it, and con- sulted Lysias, the governor of the castle, who was the most proper person to give an account of the sedition and tumult ; commanding, in the mean time, that St. Paul should be kept under a guard, but at the same time enjoy the liberty of being visited by his friends, and receiving from them any ofiice of friendship. Some time after St. Paul had appealed unto Caesar, king Agrippa, who succeeded Herod in the Tetrarchate of Galilee, and his sister Bernice, came to C£esarea to visit the new gov- ernor. Festus embraced this opportunity of mentioning the case of our apostle to king Agrippa, together with the remark- able tumult this affair had occasioned among the Jews, and the appeal he had made to Caesar. This account excited the curi- osity of king Agrippa, and he was desirous of hearing himself what St. Paul had to say in his own vindication. Accordingly, the next day, the king and his sister, accompa- nied with Festus the governor, and several other persons of dis- tinction, came into the* court with a pompous and splendid retinue, where the prisoner was brought before them. On his 59 466 LIVES OF THE APOSTLES. appearing, Festus informed the court, how greatly he had been importuned by the Jews, both at Caesarea and Jerusalem, to put the prisoner to death as a malefactor ; but having, on exam- ination, found him guilty of no capital crime, and the prisoner himself having appealed unto Caesar, he was determined to send him to Rome ; but was willing to have his cause debated before Agrippa, that he might be furnished with some material partic- ulars to send with him ; it being highly absurd to send a pris- oner without signifying the crimes alleged against him. Festus having finished his speech, Agrippa told Paul, he was now at liberty to make his own defence : and silence being made, he delivered himself in the following manner, addressing his speech particularl}^ to Agrippa : '' 1 consider it as a peculiar happiness, king Agrippa, that I am to make my defence against the accusations of the Jews be- fore thee : because thou art well acquainted with all their cus- toms, and the questions commonly debated among them : I there- fore beseech thee to hear me patiently. All the Jews are well acquainted with my manner of life, from my youth, the greatest part of it having been spent with my own countrymen al Jeru- salem. They also know that I was educated under the institu- tions of the Pharisees, tlie strictest sect of our religion, and am now arraigned for a tenet believed by all their fathers-; a tenet sufficiently credible in itself, and plainly revealed in the Scrip- tures, I mean, the resurrection of the dead. Why should any mortal think it either incredible or impossible, that God should raise the dead ? " I, indeed, formerly thought myself indispensably obliged to oppose the religion of Jesus of Nazareth. Nor was I satisfied with imprisoning and punishing with death itself the saints I found at Jerusalem ; I even persecuted them in strange cities, whither my implacable zeal pursued them, having procured authority for that purpose from the chief priests and elders. '* Accordingly I departed for Damascus, with a commission from the Sanhedrim : but as T was travelling towards that city. 1 saw at mid-day, O king, a light from heaven, far exceeding the brightness of the sun, encompassing me and my companions. On seeing this awful appearance, we all fell to the earth, and I heard a voice which said to me, in the Hebrew language, * Saul, Saul, why persecutest thou me ^ It is hard for thee to kick against the pricks.' To which I answered, ' Who art thou, Lord P' and lie replied, * I am Jesus, whom thou persecutest.' But be not terrified, arise from the earth : for I have appeared m»to tliee, that thou mightest be both a witness of the things thou hast seen, and also of others whi^h I will hereafter reveal unto thee. My power shall deliver thee from the Jews and Gentiles, to whom now I send thee to preach the Gospel ; to LIVES OF THE APOSTLES. 4G7 withdraw the veil of darkness and ignorance ; to turn them from falsehood unto truth, * and from the power of Satan unto God.' *' Accordingly, king Agrippa, I readily obeyed the heavenly vision : I preached the Gospel first to the inhabitants of Damas- cus, then to those of Jerusalem and Judea, and afterwards to the Gentiles ; persuading them to forsake their iniquities, and, by sincere repentance, turn to the living God. " These endeavors to save the souls of sinful mortals exas- perated the Jews, who caught me in the temple, and entered into a conspiracy to destroy me. But, by the help of Omnip- otence, 1 still remain a witness to all the human race, preaching nothing but what Moses and all the prophets foretold, namely, That the Messiah should sufler, be the first that should rise from the chambers of the grave, and publish the glad tidings of salva- tion, both to the Jews and Gentiles. While the apostle thus pleaded for himself, Festus cried out, ** Paul, thou art mad ; too much study hath deprived thee of thy reason." But Paul answered, *' I am far, most noble Fes- tus, from being transported with idle and distracted ideas ; the words 1 speak are dictated by truth and sobriety ; and I am persuaded that the king Agrippa himself is not ignorant of these things ; for they were transacted openh before the world. I am confident, king Agrippa, that thou believest the prophets, and therefore must know that all their predictions were fulfilled in Christ." To which Agrippa answered, " Thou hast almost persuaded me to embrace the Christian faith." Paul replied, " I sincerely wish that not only thou, but also all that hear me, were not almost, but altogether, the same as I myself, except being prisoners." It being now finally determined, that Paul should be sent to Rome, he was, with several other prisoners of consequence com- mitted to the care of Julius, commander of a company belonging to the legion of Augustus; and was accompanied in his voyage by St. Luke, Aristarchus, Trophimus, and some others not men- tioiied by the sacred historian. In the month of September, they embarked on board a ship of Adramyttium, and sailed to Sidon, where the centurion courte- ously gave the apostle leave to go on shore to visit his friends and refresh himself. After a short stay they sailed for Cyprus, and arrived oppo- site the Fair-Havens, a place near Myra, a city of Lycia. Here the season being far advanced, and Paul foreseeing it would be a dangerous voyage, persuaded them to put in and winter there. But the Roman centurion preferring the opinion of the master of the ship, and the harbor being at the same time incommodious, resolved, if possible, to reach Phoenice, a port 458 LIVES OF THE APOSTLES. of Crete, and winter there. But they soon found themselves dis- appointed ; for the fine southerly gale which had favored them for some time, suddenly changed into a stormy and tempestuous wind at north-east, which blew with such violence, that the ship was obliged to sail before it ; and to prevent her sinking, they threw overboard the principal part of her lading. In this desperate and uncomfortable condition they continued fourteen days, and on the fourteenth night the mariners discover- ed they were near some coast, and, therefore, to avoid the rocks, thought proper to come to an anchor, till the morning might give them better information. During the time they continued at anchor, waiting for the light of the morning, St. Paul prevailed upon them to eat and refresh themselves, having fasted a long time, assuring them they should all escape. The country near which they were, was, as Paul had foretold, an island called Melita, now Malta, situated in the Lybian Sea, between Syracuse and Africa. Here they landed, and met with great civility from the people, who treated them with humanity, and entertained them with every necessary accommodation. But whilst St. Paul was laying a few sticks on the fire, a viper, en- livened by the heat, came from among the wood, and fastened on his hand. On seeing this, the inhabitants of the island con- cluded, that he was certainly some notorious murderer, whom the divine vengeance, though it suffered him to escape the sea, had reserved for a more public and solemn execution. But when they saw him shake off the venomous creature into the fire, and no manner of harm ensue, they changed their sentiments, and cried out, " that he was a God." After three months stay in this island, the centurion with his charge went on board the Castor and Pollux, a ship of Al- exandria, bound to Italy. They put in at Syracuse, where they tarried three days ; then they sailed to Regium, and from thence to Puteoli, where they landed ; and finding some Chris- tians there, staid, at their request, a week with them, and then set forward on their journey to Rome. The Christians of this city, hearing of the apostle's coming, went to meet him as far as the distance of about thirty miles from Rome, and others as far as the Apii-forum, fifty-one miles distant from the capital. They kindly embraced each other, and the liberty he saw the Christians enjoy at Rome greatly tended to enliven the spirits of the apostle. PAUL SIlTPWRErKKD AT AIKLITA f'^And when Uie barharia^RE>V, CHAPTER I. The transactions of St. Andrew, from his Birth to his being called to the Apostleship. This apostle was born at Bethsaida, a city of Galilee, built on the banks of the Lake of Genesareth, and was son to John, or Jonas, a fisherman ot' that town. He Was brother to Simon Peter, but whether older or younger is not certainly known, though the generality of the ancients intimate that he was the younger. He was brought up to his father's trade, at which he labored till our blessed Saviour called Ijim to be a fisher of men, for which he was, by some preparatory instructions, quali- fied even before the appearance of the Messiah. John the Baptist had lately preached the doctrine of repent- ance, and was, by the generality of the Jews, from the impar- tiality of his precepts, and the remarkable strictness and austerity of his life, held in great veneration. In the number of his followers was our apostle, who accom- panied him beyond Jordan, when the Messiah, who had some time before been baptized, came that way. Upon his approach, the Baptist pointed -him out as the Messiah, styling him the Lamb of God, the tiue sacrifice that was to expatiate the sins of the world. As soon as the Baptist had given tliis character of Jesus, Andrew, and another disciple, probably St. John, follow- ed the Saviour of mankind to the place of his abode. After some conversation with him, Andrew departed, and having found his brother Simon, informed him that he had discovered the great Messiah, so long expected by the house of Jacob, and accordingly brought him to Jesus. Thev did not, however, stay long with their Master, but returned to their calling. Something more than a year after, Jesus, passing through Galilee, found Andrew and Peter fishing on the sea of Galilee, where he fully satisfied them of the greatness and divinity of his person, by a miraculous draught of fishes, which they took at his command. He now told them that they should enter on a different series of labors, and instead of fish, should, by the effi- cacy and influence of their doctrine upon the heart and con- science, catch men ; commanding them to follow him, as his immediate disciples and attendants ; and accordingly they left all and followed him. 47a LIVES OF THE APOSTLES. CHAPTER H. ^he Transactions of St. Andrew^ from our Uessed Saviour'^s Ascension, till his Martyrdom. After the ascension of the blessed Jesus into heaven, and the descent of the Holy Ghost on the apostles, to qualify them for their great undertaking, St. Andrew, according to the gen- erahty of ancient writers, was chosen to preach the Gospel in Scythia, and the neighboring countries. Accordingly^ he departed from Jerusalem, and first travelled through Cappadocia, Galatia, and Bythinia, instructing the in- habitants in the faith of Christ, and continued his journey along the Euxine Sea, into the deserts of Scythia. An ancient author tells us, that he first came to Amynsus, where, being entertained by a Jew, he went into the synagogue, preached to them con- cerning Jesus, and from the prophecies of the Old Testament proved him to be the Messiah, and Saviour of the world. Hav- ing converted many here, he settled the times of their public meetings, and ordained them priests. He went next to Trapezium, a maritime city on the Euxine sea ; from whence, after visiting many other places, he came to Nice, where he stayed two years, preaching and working mir- acles with great success. After leaving Nice, he passed to Nicodemia, and from thence to Chalcedon, whence he sailed through the Propontis, came by the Euxine sea to Heraclea, and afterwards to Amastris. In all these places he met with the great- est difficulties, but overcame them by an invincible patience and resolution. He next came to Synope, a city situated on the same sea, and famous both for the birth and burial of king Mithridates ; here he met with his brother Peter, and stayed with him a considera- ble time. The inhabitants of Synope were mostly Jews, who partly from a zeal for their religion, and partly from their bar- barous manners, were exasperated against St. Andrew, and en- tered into a confederacy to burn the house in which he lodged. But being disappointed in their design, they treated him with the most savage cruelty, throwing him on the ground, stamping up- on him with their feet, pulling and dragging him from place to place ; some beating him with clubs, some pelting him with stones, and others, to satisfy their brutal revenge, biting off his flesh with their teeth ; till apprehending they had entirely depriv- ed him of life, they cast him out into the fields. But he mirac- ulously recovered, and returned publicly into the city ; by which LIVES OF THE APOSTLES. 473 and other miracles he wronglit amonc: them, he converted many from tlie error of their ways, and induced them to hecome disci- ples of the blessed Jesus. Departing from Synope, he returned to Jerusalem ; but he did not continue long in tliat neigliborhood. He returned again to the province alloted him for the exercise of his ministry, which greatly flourished through the power of the divine grace that at- tended it. He travelled over Thrace, Macedonia, Thessaly, Achaia, and Epirus, preaching the Gospel, propagating Christianit}^ and then confirming the doctrine he taught with signs and miracles. At last he came to Petrea, a city of Achaia, where he gave his last and greatest testimony to the Gospel of his divine Master, sealing it with his blood. iEgenas, proconsul of Achaia, came at this time to Petrea, where, observing that multitudes had abandoned the heathen religion, and embraced the Gospel of Christ, he had recourse to every method, both of favor and cruelty, to reduce the people to their old idolatry. The apostle, whom no difficulties or dangers could deter from performing the duties of his ministry, addressed himself to the proconsul, calmly putting him in mind that, being only a judge of men, he ought to revere him who was the supreme and impartial judge of all, pay him the divine honors due to his exalted majest}^ and abandon the impieties of his idolatrous worship ; observed to him, that if he would re- nounce his idolatries, and heartily embrace the Christian faith, he should, with him and the numbers who had believed in the Son of God, receive eternal happiness in the Messiah's king- dom. The proconsul answered, that he himself should never embrace the religion he mentioned ; and that the only reason why he was so earnest with him to sacrifice to the gods was, that those whom he had every where seduced might, by his ex- ample, be brought back to the ancient religion they had for- saken. The apostle replied, that he saw it was in vain to endeavor to persuade a person incapable of sober counsels, and hardened in his own blindness and folly ; that with regard to himself, he might act as he pleased, and if he had, any torment greater than another, he might heap that upon him ; as the greatest constancy he shewed in his sufferings for Christ, the more acceptable he should be to his Lord and Master. Mge- nas could hold no longer ; and after treating him with very op- probrious language, and shewing him the most distinguished marks of contempt, he passed sentence on him, that he should be put to death. He first ordered the apostle to be scourged, and seven lictors successively whipped his naked body ; but seeing his invincible (50 474 LIVES OF THE APOSTLES. patience and constancy, he commanded him to be crucified ; but to be fastened to the cross with cords instead of nails, that his death might be more lingering and tedious. As he was led to the place of execution walking with a cheer- ful and composed mind, the people cried out, that a good and innocent man was unjustly condemned to die. On his coming near the cross, he saluted it in the following manner : " I have long desired and expected this happy hour. The cross has been consecrated by the body of Christ hanging on it, and adorned with his members as with so many inestimable jewels. I there- fore come joyfully and triumphing to it, that it may receive me as a disciple and follower of him, who once hung upon it, and be the means of carrying me safe to my Master, being the in- strument on which he redeemed me." After offering up his prayers to the throne of grace, and ex- horting the people to constancy and perseverance in the faith he had delivered to them, he was fastened to the cross, on which he hung two whole days, teaching and instructing the people in the best manner his wretched situation would admit, being some times so weak and faint as scarce to have the power of utter- ance. In the mean time great interest was made to the proconsul to spare his life : but the apostle earnestly begged of the Almighty that he might now depart, and seal the truth of his religion with his blood. His prayers were heard, and he expired on the last day of November, but in what year is uncertain. There seems to have been something peculiar in the form of the cross on which he suffered. It was commonly thought to have been a cross decussate, or two pieces of timber crossing each other in the centre, in the form of the letter X, and hence usually known by the name of St. Andrew's cross. His body being taken down from the cross, was decently and honorably interred by Maximillia, a lady of great quality and estate, and whom Nicephorus tells us, was wife to the pro- consul. Constantine the Great afterwards removed his body to Constan- tinople, and buried it in the great church he had built to the hon- or of the apostles ; but this structure being taken down some hun- dred years after, in order to rebuild it, by Justinian the emperor, the body of St. Andrew was found in a wooden coffin, and again deposited in its proper place. LIVES OF THE APOSTLES. 475 ST, JAMES THE GREAT. CHAPTER L The Transactions of St. James the Great, from his Birth, to the Ascension of the Son of God. This apostle (who was surnamed the Great, by way of dis- tinction, from another of that name) was the son of Zebedee, and by trade a fisherman, to which he applied himself with re- markable assiduity, and was exercising his employment, when the Saviour of the world passing by the sea of Galilee, saw him with his brother in the ship, and called them both to be his disciples. Nor was the call in vain ; they cheerfully compli- ed with it, and immediately left all to follow him j readily de- livering themselves up to perform whatever service he should ap- point them. Soon after this he was called from the station of an ordinary disciple to the apostolic office, and even honored with some particular favors beyond most of the apostles, being one of the three whom our Lord made choice of as his companions in the more intimate transactions of his life, from which the rest were, excluded. Thus, with Peter, and his brother John, he attended his Master when he raised the daughter of Jairus from the dead ; he was admitted to Christ's glorious transfiguration on the mount ; and when the holy Jesus was to undergo his bitter ago- nies in the garden, as preparatory sufierings to his passion, James was one of the three taken to be a spectator of them. Nor was it the least instance of that particular honor our Lord conferred on these apostles, that at his calling them to the apos- tleship, he gave them a new name and title. Simon he called Peter, or a rock ; and James and John, who were brothers, Boanerges, or the sons of thunder. Some think that this name was given them on account of their loud and bold preaching of the Gospel to the world, fearing no threatenings, despising all opposition, and going on thundering in the ears of a drowsy and sleepy world ; rousing and awak- ening the consciences of men with the earnestness and vehe- mence of their preaching, which resembled thunder, as the voice of God powerfully shakes the natural world, and breaks in pieces the cedar of Lebanon. Others think it relates to the doc- trine they delivered, teaching the great mysteries and promulga- 476 LIVES OF THE APOSTLES. ting the Gospel in a more profound and lofty strain than the rest. But however this be, our blessed Saviour, doubtless, alluded by this term to the furious and resolute disposition of these two brothers, who seem to have been of a more fiery temper than the rest of the apostles, of which we have this memorable instance. When our Lord was determined on his journey to Jerusalem, he sent some of his disciples before him to make preparations for his coming ; but, on their entering a village of Samaria, they were rudely rejected, from the old grudge that subsisted between the Samaritans and Jews, and because the Saviour, by going up to Jerusalem, seemed to slight their place of worship on Mount Gerizim. This piece of rudeness and inhumanity was so highly resented by St. James and his brother, that they came to Jesus, desiring to know if he would not imitate Elias, by calling fire down from heaven to consume this barbarous unhospitable peo- ple f Thus we find the best of men are but men, and that cor- rupt nature will sometimes appear even in renewed minds. But the holy Jesus soon convinced them of their mistake, by telling them, that instead of destroying, he was come to save the lives of the children of men. CHAPTER n. The Transactions of St. James, from the Messiah^s Ascension, to his sealing the truth of the Gospel tvith his blood, SoPHRONlUS tells us, that after the ascension of the blessed Jesus, this apostle preached to the dispersed Jews ; that is, to those converts who dispersed after the death of Stephen. The Spanish writers will have it, that after preaching the Gospel in several parts of Judea and Samaria, he visited Spain, where he planted Christianity, and appointed some select disciples to per- fect what he had begun: but if we consider the shortness of St. James' life, and that the apostles continued in a body at Je- rusalem, even after the dispersion of the other Christians, we shall find it difficult to allow time sufficient for so tedious and difficult a voyage as that was in those early ages ; and therefore it is safest to confine his ministry to Judea and the adjacent countries. Herod, who was a bigot to the Jewish religion, as well as de- sirous of acquiring the favor of the Jews, began a violent perse- LIVES OF THE APOSTLES. 477 cution of the Christians, and his zeal animated him to pass sen- tence of death on St. James immediately. As he was led to the place of execution, the officer that guarded him to the tribunal, or rather his accuser, having been converted by that remarkable courage and constancy shewn by the apostle at the time of his trial, repented of what he had done, came aiid fell down at the apostle's feet, and heartily begged pardon for wJiat he had said against him. The holy man, after recovering from the surprise, tenderly embraced him. *' Peace," said he, " my son, peace be unto thee, and pardon of thy faults." Upon which the officer publicly declared himself a Christian, and both were beheaded at the same time. Thus fell the great aposde St. James, taking cheerfully that cup of which he had long since told his Lord, he was ready to drink. STo JOHIV THE EVA1VGEL.IST. CHAPTER L The Transactions of St. John, from his Birth to the Ascension of his great Lord and Master. From the very minute and circumstantial account this Evan- gelist gives of John the Baptist, he is supposed to have been one of his followers, and is thought to be that other disciple who, in the first chapter of his Gospel, is said to have been present with Andrew, when John declared Jesus to be " the Lamb of God," and thereupon to have followed him to the place of his abode. He was by much the .youngest of the apostles, yet he was ad- mitted into as great a share of his Master's confidence as any of them. He was one of those to whom he communicated the most private transactions of his life : one of those whom he took with him when he raised the daughter of Jairus from the dead : one of those to whom he displayed a specimen of his divinity, in his transfiguration on the mount: one of those who were pres- ent at his conference with Moses and Elias, and heard that voice which declared him " the beloved Son of God ;" and one of those who were companions in his solitude, most retired de- votions, and bitter agonies in the garden. 478 , LIVES OF THE APOSTLES. These instances of .particular favor, our apostle endeavored, in some measure, to answer by returns of particular kindness and constancy. For though he at first deserted his Master on his apprehension, yet he soon recovered himself, and came back to see his Saviour, confidently entered the high priest's hall, followed our Lord through the several particulars of his trial, and at last waited on him at his execution, owning him, as well as being owned by him, in the midst of armed soldiers, and in the thickest crowds of his most inveterate enemies. Here it was that our great Redeemer committed to his care his sorrowful and disconsolate mother, with his dying breath. And certainly the holy Jesus could not have given a more honorable testimony of his particular respect and kindness to St. John, than by leaving his own mother to his trust and care, and substituting him to sup- ply that duty himself paid her while he resided in this vale of sorrow. CHAPTER H. The Transactions of St. John, from the Ascension ■ of Christ to his Death. After the ascension of the Saviour of the world, when the apostles made a division of the provinces among themselves, that of Asia fell to the share of St. John, though he did not im- mediately enter upon his charge, but continued at Jerusalem till the deatti of the blessed Virgin, which might be about fifteen years after our Lord's ascension. Being released from the trust committed to his care by his dying Master, he retired into Asia, and industriously applied himself to the propagation of Christianity, preaching where the Gospel had not yet been known, and confirming it where it was already planted. Many churches of note and eminence were of his foundation, particu- larly those of Smyrna, Pergamus, Thyatira, Sardis, Philadel- phia, Laodicea, and others ; but his chief place of residence was at Ephesus, where St. Paul had many years before founded a church, and constituted Timothy bishop of it. After spending several years at Ephesus, he was accused to Domitian, who had begun a persecution against the Christians, as an eminent assertor of atheism and impiety, and a public subverter of the religion of the empire ; so that by his command the proconsul sent him bound to Rome, where he met with the treatment that might have been expected from so barbarous a LIVES OF THE APOSTLES. 479 prince, being thrown into a cauldron of boiling oil. But the Almighty, who reserved him for further service in the vineyard of his Son, restrained the heat, as he did in the fiery furnace of old, and delivered him from this seemingly unavoidable de- struction. And surely one would have thought that so mirac- ulous a deliverance should have been sufficient to have persua- ded any rational man, that the religion he taught was from God, and that he was protected from danger by the hand of Omnipotence. But miracles themselves were not sufficient to convince this cruel emperor, or abate his fury. He ordered St. John to be transported to ^n almost desolate island in the Archipelago, called Patmos, where he continued several years, instructing the poor inhabitants in tiie knowledge of the Chris- tian faith ; and here, about the end of Domitian's reign, he wrote his book of Revelations, exhibiting by visions and pro- phetical representations, the state and condition of Christianity in the future periods and ages of the church. Upon the death of Domitian, and the succession of Narva, who repealed all the odious acts of his predecessor, and by public edicts recalled those whom the fury of Domitian had banished, St. John returned to Asia, and fixed his seat again at Ephesus ; the rather because the people of that city had lately martyred Timothy the bishop. Here, with the assistance of seven other bishops, he took upon himself the government of the large diocese of Asia Minor, and disposed of the clergy in the best manner that the circumstances of those times would permit, spending his time in an indefatigable execution of his charge, travelling from east to west, to instruct the world in the principles of the holy religion he was sent to propagate. In this manner St. John continued to labor in the vineyard of his great Master, until death put a period to all his toils and sufferings ; which happened in the beginning of Trajan's reign, in the ninety-eighth year of his age ; and, according to Eusebi- us, his remains were buried near Ephesus. St. John seems always to have led a single life ; though some of the ancients tell us he was a married man. He was polished by no study or arts of learning ; but what was wanting from human art, was abundantly supplied by the excellent con- stitution of his mind, and that fulness of divine grace with which he was adorned. His humility was admirable, studiously concealing his own honor. For in his epistles he never styles himself either apostle or evangelist : the title of presbyter, or elder, is all he assumes, and probably in regard to his age as much as his office. In his Gospel, when he speaks of " the disciple whom Jesus loved," he constantly conceals his own name, leaving the reader ♦o discover whom he meant. 480 LIVES OF THE APOSTLES. The greatest instance of our apostle's care for the souls of men is in the writings he left to posterity; the first of which in time, though placed last in the sacred canon, is his Apocalypse, or Book of Revelations, which he wrote during his banishment at Patmos. Next to the Apocalypse, in order of time, are his three epis- tles ; the first of which is catholic, calculated for all times and places, containing the most excellent rules for the conduct of a Christian life, pressing to holiness and pureness of manners, and not to be satisfied with a naked and empty profession of reli- gion ; not to be led away with the crafty insinuation of seducers, and cautioning men against the poisonous principles and prac- tices of the Gnostics. The apostle here, according to his usual modesty, conceals his name ; it being of more consequence to a wise man what is said, than he who says it. It appears from St. Augustine, that this epistle was anciently inscribed to the Parthians, because, in all probability, St. John preached the Gospel in Parthia. The other two epistles are but short, and directed to particular persons ; the one to a lady of great qual- ity, the other to the charitable and hospitable Gains, the kindest friend and most courteous entertainer of all indigent Christians. Before he undertook the task of writing the Gospel, he caus- ed a general fast to be kept by all the Asiatic churches, to im- plore the blessing of heaven on so great and momentous an undertaking. When this was done, he set about the work, and completed it in so excellent and sublime a manner, that the ancients generally compared him to an eagle soaring aloft amono- the clouds, whither the weak eye of man was not able to follow him. " Among all the evangelical writers (says St. Ba- sil) none are like St. John, the son of thunder, for the sublim- ity of his speech, and the heighth of his discourses, which are beyond any man's capacity fully to reach and comprehend." — *' St. John as a true son of thunder, (says Epiphanius), by a loftiness of speech peculiar to himself, acquaints us, as it were, out of the clouds and dark recesses of wisdom, with the divine doctrine of the Son of God." Such is the character given of the writings of this great apostle and evangelist, who was honored with the endearing title of being the beloved disciple of the Son of God ; a writer so profound as to deserve, by way of eminence, the character of " St. John the Divine." LIVES OF THE APOSTLES. 481 ST. PHIL.IP. CHAPTER L The Transactions of St. riiilip, from his Birth to his being called to the Apostleship. This apostle was a native of Betlisaida, " the city of Andrew and Peter." He had the honor of being first called to be a disciple of the great Messiah, which happened in the following manner : Our blessed Saviour, soon after his return from the wilderness, where he had been tempted by the devil, met with Andrew, and his brother Peter, and after some discourse parted from them. The next day, as he was passing through Galilee, he found Phihp, wham he presently commanded to follow him, the constant form he made use of in calling his disciples, and those that inseparably attended him. So that the prerogative of being first called, evidently belongs to St. Philip, he being the first of our Lord's disciples ; for though Andrew and St. John wp.re the first that came and conversed with the Saviour of the world, yet they immediately returned to their occupation, and were not called till a whole ytar after. It cannot be doubted, that notwithstanding St. Philip was a native of Gahlee, yet he was excellently skilled in the law and the prophets. Metaphrastes assures us, that he liad, from his childhood, been excellently educated ; that he frequently read over the books of Moses, and attentively considered the prophe- cies relating to the Messiah. Nor was our apostle idle after the honor he had received of being called to attend the Saviour of the world ; he immedi- ately imparted the glad tidings of the Messiah's appearance to his brother Nathaniel, and conducted him to Jesus. After being called to the apostleship we have very little rec- ord of him by the Evangelists. It wns, however, to him that our Saviour proposed the question, where they should find bread sufficient to satisfy the hunger of so great a multitude. Philip answered, that it was not easy to procure so great a quantity ; not considering that it was equally easy for Almighty power to feed double the number, when it should be his divine will. It was also to the same apostle that the Gentile prose- lytes, who came up to worship at Jerusalem, applied, when they were desirous to see the Saviour of the world. And it was with him our Lord had the discourse a little before the paschal supper. 61 482 LIVES OF THE APOSTLES. The compassionate Jesiis had been fortifying their minds with proper considerations against his departure from them, and had told them that he was going to prepare for them a place in the mansions of the heavenly Canaan ; that he was "the way the truth and the life ;" and that no man could come to the Fa- ther but by him. Pliilip, not thoroughly understanding the force of his Mas- ter's reasonings, begged of him, that he would " shew them the Father." Our blessed Lord gently reproved his ignorance, that after attending so long to his instructions, he should not know that he was the image of his Father, the express character of his infinite wisdom, power, and goodness, appearing in him ; that he said and did nothing but by his Father's appointment ; which, if they did not believe, his miracles were a sufficient evidence : that such demands were, therefore, unnecessary and impertinent ; and that it was an indication of great weakness in him, after three years' education under his discipline and in- struction, to appear so ignorant with regard to these particulars. CHAPTER H. The Transactions of St. Philip to the time of his Martyrdom. The ancients tell us, that in the distribution made by the apostles of the several regions of the world, the Upper Asia fell to his share, where he labored with an indefatigable diligence and industry. By the constancy and power of his preaching, and the efficacy of his miracles, he gained numerous converts, whom he baptized into the Christian faith, curing at once their bodies of infirmities and distempers, and their souls of errors and idolatry. He continued with them a considerable time in settling churches, and appointing them guides and ministers of religion. After several years successfully exercising his apostolical of- fice in all those parts, he came at last to Hierpolis, in Phry- gia, a city remarkably rich and populous, but at the same time overrun with the most enormous idolatry. St. Philip, being grieved to see the people so wretchedly enslaved by error and superstition, continually offered* his ad- dresses to heaven, till, by his prayers, and often calling on the name of Christ, he procured the death, or at least the vanish- ing, of an enormous serpent, to which they paid adoration* LIVES OF THE APOSTLES. 483 . Having thus demolished their chiiy, he demonstrated to them how ridiculous and unjust it was lor them to pay divine honors to such odious creatures : shewed them that God alone was to be worshipped as the great parent of all the world, who in the beginning made man after his glorious image, and when fallen from that innocent and happy state, sent his own Son into the world to redeem him : that in order to perform this glorious work, he died on the cross, and rose again from the dead, and at the end of the world will come again to raise all the sons of men from the chambers of the dust, and sentence them to ever- lasting rewards or punishments. This discourse roused them from their lethargy ; they were ashamed of their late idolatry, and great numbers embraced the doctrines of the Gospel. This provoked the great enemy of mankind, and he had recourse to his old methods, cruelty and persecution. The magistrates of the city seized the apostle, and having thrown him into prison, caused him to be scourged. When this prepa- ratory cruelty was over, he was led to execution, and, being bound, was hanged against a pillar ; or, according to others, crucified. The apostle being dead, his body was taken down by St. Bartholomew, his fellow-laborer in the Gospel, and Ma- riamne, St. Philip's sister, the constant companion of his trav- els, and decently buried ; after which, they confirmed the people in the faith of Christ, and departed from them. ST. BAMTMOI.OMETV. CHAPTER L The Transactions of St. Bartholomew^ from his Birth to the Acscension of his great Master, This apostle is mentioned amongst the twelve immediate dis- ciples of our Lord under the appellation of Bartholomew, though it is evident, from divers passages of Scripture, that he was also called Nathaniel : we shall therefore, in our account of his life, consider the names of Nathaniel and Bartholomew as belonging to one and the same person. With regard to his descent and family, some are of opinion that he was a Syrian, and that he was descended from the Pto- lemies of Egypt. But it is plain, from the evangelical history, 484 LIVES OF THE APOSTLES. that he was a Galilean ; St. John havhig expressly told us that Nathaniel was of Cana, in Galilee. The Scripture is silent with regard to his trade and manner of life, though, from some circumstances, there is room to ima- gine that he was a fisherman. He was at the first coming to Christ, conducted by Philip, who told him they had now found the long-expected Messiah, so often foretold by Moses, and the prophets, "Jesus of Nazareth, the son of Joseph." And when he objected that the Messiah could not be born at Nazareth, Philip desired him to come asid satisfy himself that he was the Messiah. At his approach, our blessed Saviour saluted him with this honorable appellation, that he was an " Israelite indeed, in whom there was no guile ;" not in an absolute, but restricted sense ; for perfection cannot be attached to human nature, but in the character of the blessed Jesus, of whom it is said, with peculiar propriety, that he was " holy, harmless, undefiled, and separate from sinners ; also that he " knew no sin, neither was guile," that is, fraud, or deception, found in his tongue. Our Saviour knew that Bartholomew's doubt of his Messiahship arose from Phihp's announcing him in the character of Jesus of Naza- reth, a place stigmatized for the vices of its inhabitants ; which on a similar occasion caused an interrogatory, which accords with Bartholomew's opinion; Can any ^ootZ come out of Naza- reth ? Our Saviour therefore commends his frankness, by de- nominating him an Israelite indeed, in whom there is no guile. In another sense, he appeared to " be a true Israelite," or one that " waited for redemption in Israel," which, from the times mentioned in the Scripture predictions, he knew to be near at hand. He was greatly surprised at our Lord's salutations, wondering how he could know him at first sight, as imagining he had nev- er before seen his face. But he was answered, that he had seen him while he was yet under the fig-tree, even before Philip call- ed him. Convinced by this instance of our Lord's divinity, he presently made his confession, that he was now sure that Jesus was the promised Messiah, that Son of God whom he had ap- pointed to govern the church. Our blessed Saviour told him, that if from this instance he could believe him to be the Messiah, he should have far greater arguments to confirm his faith ; for that he should hereafter behold the heavens opened to receive him, and the angels visibly appearing joyful at his entrance into the heavenly Canaan. LIVES OF THE APOSTLES. 485 CHAPTER H. The Transactions of St. Bartholomew, from the Ascension of Christ to his Martyrdom, Our apostle having his peculiar spot allotted him, for the pro- mulgation of the Gospel of his blessed I\I aster, who had now as- cended into heaven, and dispensed his Holy Spirit to fit and qualify his disciples for the important work, visited different parts of the world to preach the Gospel, and penetrated as far as the Hither India. After spending 'considerable time in India, and the eastern extremities of Asia, he returned to the northern and western parts, and we find him at Hierpolis, in Phrygia, laboring in consort with St. Philip to plant Christianity in those parts ; and to convince the blind idolaters of the evil of their ways, and direct them in the paths that lead to eternal salvation. This enraged the bigoted magistrates, and he was, together with St. Philip, designed for martyrdom, and in order to this, fasten- ed to a cross : but their consciences pricking them for a time, they took St. Bartholomew down from the cross and set him at liberty. From hence he retired to Lycaonia, and St. Chrysostom as- sures us that he instructed and trained up the inhabitants in the Christian discipline. His last remove was to Albanople, in Great Armenia, a place miserably overrun with idolatry, from which he labored to reclaim the people. But his endeavors to '* turn them from darkness unto light, and from the power of Sa- tan unto God," were so far from having the desired effect, that it provoked the magistrates, who prevailed on the governor to put him to death, which he cheerfully underwent, sealing the truth of the doctrine he had preached with his blood. ST. MATTHEIV. *^ CHAPTER I. The Transactions of St. Matthew, from his Birth to the As- cension of Christ. St. Matthew, called also Levi, though a Roman officer, was a true Hebrew, and probably a Galilean. His trade wa» 486 LIVES OF THE APOSTLES. that of a publican or tax-gatlierer to the Romans, an office detested by the generality of the Jews, on two accounts ; first, because having farmed the custom of the Romans, they used every method of oppression to pay their rents to the Romans ; secondly, because they demanded tribute of the Jews, who con- sidered themselves as a free people, having received that privi- lege from God himself. And hence they had a common proverb among them, " Take not a wife out of that family in which there is a pubhcan, for .they are all publicans." That is, they are all thieves, robbers, and notorious sinners. And to this pro- verbial custom our blessed Saviour alludes, when speaking of an hardened sinner, on whom neither private reproofs, nor the pub- lic censures and admonitions of the church, can prevail. " Let him be to thee as an heathen man and a publican." Our blessed Saviour having cured a person long afflicted with the palsy, retired out of Capernaum, to walk by the sea-side, where he taught the people that flocked after him. Here he saw Matthew sitting in his oflice, and called him to follow him. The man was rich, had a large and profitable em- ployment, was a wise and prudent person, and doubtless under- stood what would be his loss to comply with the call of Jesus. He was not ignorant that he must exchange wealth for poverty, a custom-house for a prison, and rich and powerful masters for a naked and despised Saviour. But he overlooked all those considerations, left all his interest and relations, to become our Lord's disciple, and to embrace a more spiritual way of life. The Pharisees, who sought all opportunities of raising objec- tions against the doctrines of the blessed Jesus, took this -oppor- tunity of suggesting to his disciples, that it was highly unbe- coming so pure and holy a person as their Master appeared to be, to converse so familiarly with tlie worst of men ; with publi- cans and sinners, persons infamous to a proverb. But he pres- ently replied to them, that these were the sick, and therefore needed the physician ; that his company was of most conse- quence where the souls of men most required it; that God him- self preferred works of mercy and charity, especially in doing good to the souls of men, infinitely above all ritual observan- ces; and that the principal design of his coming into the world was not to call the righteous, or those who, like them- selves, vainly pretended to be so, but sinners, humble, self-con- vinced sinners to repentance. After St. Matthew's election to the aposlleship, he continued with the rest till the ascension of his great and beloved Mas- ter ; but the evangelical writers have recorded nothing particular concerning him during that period. LIVES OF THE APOSTLES. 487 CHAPTER n. The Transactions of St. Matthew from the Ascension of Christ to his Martyrdom. After our blessed Saviour's ascension into heaven, St. Mat- thew, for the first eight years at least, preached in difierent parts of Judea ; but afterwards he left the country of Pales- tine, to convert the Gentile world. Before his departure he was entreated by the Jewish converts to write the history of the life and actions of the blessed Jesus, and leave it among them as a standing monument of what he had so often delivered to them in his sermons. This he readily complied with, as we shall more particularly mention in giving an acconnt of hi& Gospel. After his leaving Judea, he travelled into several parts, espe- cially Ethiopia, but the particular places he visited are not known with any certainty. However, after laboring indefatigably in the vineyard of his Master, he suffered martyrdom at a city of Ethiopia, called Naddabar ; but by what kind of death is not absolutely known, though the general opinion is, that he was slain with an hal- bert. St. Matthew was a remarkable instance of the power of reli- gion, in bringing men to a better temper of mind. Jf we re- flect upon his circumstances while he continued a stranger to the great Redeemer of mankind, we shall find that the love of the world had possessed his heart. But notwithstanding this, na sooner did Christ call him, than he abandoned without the least scruple or hesitation, all his riches ; nay, he not only renoun- ced his lucrative trade, but ran the greatest hazard of displeas- ing the masters who employed him, for quitting their service without giving them the least notice, and leaving his accounts in confusion. Had our blessed Saviour appeared as a secular prince, clothed with temporal power and authority, it would have been no wonder for him to have gone over to his service : but when he appeared under all the circumstances of meanness and dis- grace, when he seems to promise his followers nothing but mis- ery and sufferings in this life, and to propose no other rewards than the invisible encouragements of another world, his change appears truly wonderful and surprising ; but divine grace can subdue all opposition. His contempt of the world appeared in his exemplary temper- ance and abstemiousness from all delights and pleasures ; nay even from the ordinary conveniences and accommodations of it. 488 LIVES OF THE APOSTLES. He was mean and modest in his own opinion, always preferring others to himself; for whereas the other Evangelists, in describ- ing the apostles by pairs, constantly place him before St. Thom- as, he modestly places him before himself. The rest of the Evan- gelists are careful to mention the honor of his apostleship, but speak of his former sordid, dishonest, and disgraceful course of life, only under the name of Levi ; while he himself sets it down with all the circumstances, under his own proper and common name. A conduct which at once commends the prudence and candor of the apostle, and suggests to us this useful reflection, that the greatest sinners are not excluded from divine grace ; nor can any, if penitent, have just reason to despair, when publicans and sinners find mercy at the throne of grace. The last thing we shall remark in the life of this apostle, is his Gospel, written at the entreaty of the Jewish converts, while he abode in Palestine ; but at what time is uncertain ; some will have it to have been written eight, some fifteen, and some thirty years, after our Lord's ascension. It was originally written in Hebrew, but soon after translated into Greek by one of the dis- ciples. After the Greek translation was admitted, the Hebrew copy was chiefly owned and used by the Nazarei, a middle sect be- tween Jews and Christians ; with the former, they adhered to the rites and ceremonies of the Mosaic law, and with the latter they believed in Christ, and embraced his religion ; and hence this Gospel has been styled " The Gospel according to the Hebrews,'' and " The Gospel of the Nazarenes." ^T. THOMAS* CHAPTER I. The Transactions of St. Thomas, from his Birth to the Ascen- sion of our blessed Saviour, Evangelical history is entirely silent with regard either to the country or kindred of Thomas. It is however, certain that he was a Jew, and in all probability a Galilean. He was, together like the rest, called to the apostleship ; and, not long after, gave an eminent instance of his being ready to ST. THOMAS' INCREDULITY. [Page 489.] '■'■Then saillihr. to Thovias, Reach hi llttr iliy finger^ and hchold 7ny hands; and reach hither Iky hand, and thrust il into my side ; and be not faithless, but believing. *^And Tliomas answered and said unto him, My Lord and viy God."" — John, xx. 27, 28. LIVES OF THE APOSTLES. 489 undergo the most melanclioly fate that might attend Jiim. For when the rest of the apostles dissuaded their Master from going into Judea, at the time of J^nzarus' death, because the Jews late- ly endeavored to stone him, Thomas desired them not to hinder his journey thitlicr, though it irright cost tliem all their lives. " Let us go," said he, " that we may die witii him ;" concluding that, instead of Lazarus being raised from the dead, tliey should all, like him, be placed in the chambers of the dust. When the holy Jesus, a little before liis sufferings, had been speaking to them of the joys of heaven, and had told them that he was going to prepare mansions for them, that they might follow him, and that they knew both the place whither he was going, and the way thither ; our apostle replied, that they knew not whither he was going, much less the way that would lead them thither*. To which our Lord returned this short, but satis- factory answer, '• I am the way ;" I am the person whom the Fa- tberh as sent into the world to shew mankind the. paths that lead to eternal life, and therefore you cannot miss the way, if you follow my example. After the disciples had seen their great blaster expire on the cross, their minds were distracted by hopes and fears concerning his resurrection, about which they were not then fully satisfied ; which engaged him the sooner to hasten his appearance, that by the sensible manifestations of himself, he might put the mat- ter beyond all possibility of dispute. Accordingly, the very day in which he arose from the dead, he came into the house where they were assembled, while the doors about them were close shut, and gave them sufficient assurance that he was risen from the dead. At this meeting Thomas was absent, having probably never joined their company since their dispersion in the garden, where every one's fears prompted him to consult his own safety. At his return they told him that the Lord had appeared to them ; but he obstinately refused to give credit to what they said, or believe that it was really he, presuming it rather a spectre or apparition, unless he might see the very print of the nails, and feel the wounds, in his hands and side. But our compassionate Saviour would not take the least no- tice of his perverse obstinacy, but on that day seven-night came again to them, as they were solemnly met at their devotions, and calling to Thomas, bade him look upon his hands, put his fingers into the prints of the nails, and thrust his hand into his side, to satisfy his faith by a demonstration from the senses. Thomas was soon convinced of his error and obstinacy, con- fessing that he now acknowledged him to be his Lord and Master, saying, "My Lord and my God." Our Lord answer- ed, that it was happy for him that he believed the testimony of his 62 490 LIVES OF THE APOSTLES. own sent'es ; but that it would have been more <:ommendable in him to have believed without seeing, because it was foretold that the Son of God should burst the chains of death, and rise again from the dead. CHAPTER IL The Transactions of St. Thomas^ from the Ascension of the Son of God to his Death. Our great Redeemer having, according to promise before his ascension, poured an extraordinary effusion of the Holy Ghost upon the disciples, to qualify them for the great work of preaching the Gospel, St. Thomas, as well as the rest, preached the Gospel in several parts of Judea ; and after the dispersion of the Christian church in Jerusalem, repaired into Parthia, the province assigned him for his ministry. After which, as Sempronius and others inform us, he preached the Gospel to the Medes, Persians, Carmanians, Hyrcani, Bractarians, and the neighboring nations. During his preaching in Persia, he is said to have met v.ith the Magi, or wise men, who had taken that long journey at our Saviour's birth to worship him, whom he baptized, and took with him as his companions and assistants in propagating the Gospel. Leaving Persia, he travelled into. Ethiopia, preaching the glad tidings of the Gospel, healing their sick, and working other miracles, to prove he had his commission from on high. And after travelling through these countries, he entered India. When the Portuguese first visited these countries after their discovery of a passage by the Cape of Good Hope, they re- ceived the following particulars, partly from constant and un- controverted traditions preserved by the Christians in those parts ; namely, that St. Thomas came first to Socotora, an island in the Arabian Sea, and then to Cranganor, where hav- ing converted many from the error of their ways, he travelled farther into the East; and having successfully preached the Gospel, returned back to the kingdom of Coromandel, .where, at Maliapour, the metropolis of that kingdom, not far from the mouth of the Ganges, he began to erect a place for divine wor- ship, till prohibited by the idolatrous priests, and Sagamo, prince of that country. But after performing several miracles, the work was suffered to proceed, and Sagamo himself embra- LIVES OF THE APOSTLES. 491 ced the Christian faith, whose example was soon followed by great numbers of his friends and subjects. This remarkable success alarmed the Brachmans, who plain- ly perceived that their religion would soon be extirpated, unless some method could be found of putting a stop to the progress of Christianity ; and therefore resolved to put the apostle to death. At a small distance from the city was a tomb, whither St. Thomas often retired for private devotions. Hither the Brachmans, and their armed followers pursued him, and while he was at prayer, they first shot at him with a shower of darts, after which one of the priests ran him through with a lance. His body was taken up by his disciples, and buried in the church he had lately erected, and which was afterwards improved hito a fabric of great magnificence. St. Chrysostom says, that St. Thomas, who at first was the weakest and most incredulous of all the apostles, became, through Christ's condescension to satisfy his scruples, and the power of the divine grace, the most active and invincible of them all ; travelling over most parts of the world, and living without fear in the midst of barbarous nations, through the efficacy of that almighty power which can make the weakest vessels to per- form acts of the greatest difficulty and moment. ST. JAMES THE I^ESS. It has been doubted by some, whether this was the same with that St. James who was afterwards bishop of Jerusalem, two of this name being mentioned in the sacred writings, namely, St. James the Great, and St. James the Less, both apostles. The ancients mention a third, surnamed the Just, which they will have to be distinct from the former, and bishop of Jerusalem. But this opinion is built on a sandy foundation, for nothing is plainer than that St. James the apostle (whom St. Paul calls *' our Lord's brother," and reckons, with Peter and John, one of the pillars of the church) was the same ^^ho presided among the apostles, doubtless by virtue of his episcopal office, and de- termined the causes in the synod of Jerusalem. It is reasonable to think that he was the son of Josepli, afterwards the husband of Mary, by his first wife, whom St. Jerome styles Escha, and adds, that she was the daughter of Aggi, brother to Zacharias, 492 LIVES OF THE APOSTLES. the father of John the Baptist. Hence he was reputed our Lord's brother. We find indeed several mentioned as the breth- ren of our Saviour in the evangelical history ; but in what sense, was greatly controverted by the ancients. St. Jerome, St. Chrysostom, and some others, will have them to be called, from their being the sons of Mary, cousin-german, or, according to the Hebrew idiom, sister to the virgin Mary. But Eusebius, Epiphaniiis, and many others, tell us, they were the children of Joseph by a former wife. And this seems to be more natural, and best agrees with what the evangelists say of them, when they enumerate the question of the Jews : evidently implying their astonishment, that a person descended from, and related to, not the opulent and the might}', but those of a humble sphere, as his parents and brethren were known to be, should possess such extraordinary endowments. The Jews looked for a Messi- ah invested with all the pomp and splendor of an earthly poten- tate ; well then might they ask, when they beheld the display of his power, "Whence then hath this man these things f" After the resurrection, he was honored with the particular appearance of our Lord to him, which, though passed over in silence by the evangelists, is recorded by St. Paul. Some time after this appearance, he was chosen bishop of Jerusalem, and preferred before all the rest for his near relation to Christ ; for the same reason we find Simon chosen to be his immediate successor in that see, because, after St. James, he was our Lord's next kinsman : a consideration that made Peter and the two sons of Zebedee, though they had been peculiarly hon- ored by our Saviour, not to contend for this high and honorable station, but freely chose James bishop of Jerusalem. When St. Paul came to Jerusalem after his conversion, he applied to St. James, and was honored by him with '* the right- hand of fellowship." And it was to St. James that Peter sent the news of his miraculous deliverance out of prison. " Go," said he, " shew these things unto James and to the brethren ;" that is, to the whole church, especially to St. James the pastor of It. He performed every part of his duty with all possible care and industry, omitting no particular necessary to be observed by a diligent and faithful guide of souls, strengthening the weak, in- structing the ignorant, reducing the Erroneous, reproving the obstinate : and by the constancy of his sermons, conquering the stubbornness of ihat perverse and refractory generation he had. to deal with, many of the nobler and better sort being persuaded to embrace the Christian faith. But a person so careful, so successful in his charge, could not fail of exciting the spite and malice of his enemies ; a sort of flaen to whom the apostle has given too true a character, that LIVES OF THE APOSTLES. 493 ** they please not Godj and are ccmtrary to all men." They were vexed to see St. Paul had escaped their hands, by appeal- ing unto Cfesar ; and therefore turned their fury against St. James : but being unable to effect their design under the gov- ernment of Festus, they determined to attempt it under the pro- curatorship of Albinus his successor, Anauus the Younger, of the sect of the Sadducees, being high priest. In order to this a council was summoned, and the apostle, with others arraigned and condemned as violators of the law. But that the action might appear more plausible and popular, the scribes and pharisees, masters in the art of dissimulation, endeavored to ensnare him ; and, at their first coming, told him, that they had all placed the greatest confidence in him : that the whole nation as well as they, gave him the title of a just man, and one that was no. respecter of persons ; that they there- fore desired that he would correct the error and false opinion the people had conceived of Jesus, whom they considered as the Messiah, and take this opportunity of the universal confluence to the paschal solemnity to set them right m their opinions in this particular, and would go with them to the top of the temple, where he might be seen and heard by all. The apostle readily consented, and being advantageously placed on a pinnacle of the tera.ple, they addressed him in the fol- lowing manner ; *' Tell us, for we have all the reason in the world to believe, that the people are thus generally led away, with the doctrine of Jesus who was crucified ; tell us, what is the instruction of the crucified Jesus r" To which the apostle an- swered, with an audible voice, " Why do you inquire of Jesus the Son of Man ? He sits. in heaven, at the right hand of the Majesty on high, and will come again in the clouds of heaven." The people below hearing this, glorified the blessed Jesus, and openly proclaimed, ** Hosanna to the Son of David." The scribes and pharisees now perceived that they had acted foolishly ; that instead of altering, they had confirmed the peo- ple in their belief; and that there was no way left but to des- patch him immediately, in order to warn others by his suffer- ings, not to believe in Jesus of Nazareth. Accordingly they suddenly cried out, That James himself was seduced, and be- come an impostor ; and they immediately threw him from the pinnacle on which he stood, into the court below ; but not being killed on the spot, he recovered himself so far as to rise on his knees, and pray fervently to heaven for his murderers. But malice is too diabolical to be pacified with kindness, or sat- isfied with cruelty. Accordingly his enemies, vexed that they had not fully accomplished their work, poured a shower of stones upon him, while he was imploring their forgiveness at the 404 LIVES OF THE APOSTLES. throne of grace ; and one of them dissatisfied with this cruel treatment, put an end to his misery with a fuller's ckib. Thus did this great and good man finish his course, in the ninety-sixth year of his age. and about twenty-four years after our blessed Saviour's ascension into heaven. His death was la- mented by all good men, even by the. sober and just persons among the Jews themselves, as Josephus himself confesses. He was a man of exemplary piety and devotion, educated un- der the strictest rules and institutions of religion. Prayer was his constant business and delight ; he seems as it were to have Jived upon it, and continually to have had his conversation in heaven ; and he who has told us, " that the prayer of a right- eous man availeth much," found it so by his own experience, heaven lending a more immediate ear to his petitions ; so that in a time of remarkable drought, on his praying for rain, the clouds melted into fruitful showers. Nor was Jiis charity towards men less than his piety towards God ; he did good to all, watched over the souls of men, and studied to advance their eternal welfare. He was of a remark- ably meek and humble temper, honoring what was excellent in others, and concealing what was valuable in himself. Neither the eminence of his relation to the blessed Jesus, nor the digni- ty of the place he so worthily filled, could induce him to enter- tain lofty thoughts of himself above the rest of his brethren ; on the contrary, he strove to conceal whatever might place him in a higher rank than the other disciples of the Lord of glory. Though he was a. relative to the Redeemer of mankind, he styles himself only '' the servant of our Lord Jesus Christ," not so much as mentioning his being an apostle. ST. SIMOJ^ THE ZEAl,OT. St. Simon, in the catalogue of the apostles, is styled " Si- mon the Canaanite," whence some conjecture he was born in Cana of Galilee, and others will have him to have been the bridegroom mentioned by St. John, at whose marriage our bles- sed Saviour turned the water into wine. But this word has no relation to his country, or the place of his nativity, being deri- ved from the Hebrew word " kana," which signifies ** zeal," and denotes a warm and sprightly temper. What some of the Evan- 495 LIVES OF THE APOSTLES. gelists therefore call " Canaanite," others, rendering the Hebrew by the Greek word, style '* Zealot :" not from his great zeal, his ardent affection to his Master, and his desire of advancing his religion in the world, but from his warm, active temper, and zealous forwardness in some particular sect of religion before his coming to our Saviour. In order to understand this the better, it will be necessary to observe, that as there were several sects and parties among the Jews, so there was one, either a distinct sect, or at least a branch, of the pharisees, called the sect of the Zealots. This sect of the zealots took upon them to execute punishments in extraordinary cases ; and that not only by the connivance, but with the permission both of the rulers and people, till, in pro- cess of time, their zeal degenerated into all kinds of licentious- ness and wild extravagance ; and they not only became the pests of the commonwealth at home, but opened the door for the Ro- mans to break in upon them, to their final and irrevocable ruin. They were continually prompting the people to throw off the Roman yoke, and assert their natural liberty, taking care, when, they had thrown all things into confusion, to make their own advantage of the tumult. Josephus gives a large account of them, and every where bewails them as the great plague of the nation. Many attempts were made, especially by Annas the high- priest, to reduce them to order, and oblige them to observe the rules of sobriety : but all were in vain. They continued their violent proceedings, and joining with the Idumeans, committed every kind of outrage. They broke into the sanctuary, slew the priests themselves before the altar, and filled the streets of Je- rusalem with tumults, rapine, and blood. Nay, when Jerusa- lem was closely besieged by the Roman army, they continued their detestable proceedings, creating fresh tumults and factions, and were indeed the principal cause of the ill success of the Jews in that fatal war. This is a true account of the sect of the Zealots ; though, whatever St. Simon was before, we have no reason to suspect, but after his conversion he was very zealous for the honor of his Master, and considered all those who were enemies to Christ as enemies to himself, however near they might be to him in any natural relation. And as he was very exact in all the practi- cal duties of the Christian religion, so he shewed a very serious and pious indignation towards those who professed religion, and a faith in Christ with their mouths, but dishonored their sacred profession, by their irregular and vicious lives, as some of the first professing Christians really did. St. Simon continued in communion with the rest of the apos- tles and disciples at Jerusalem ; and at the feast of Pentecost 496 LIVES OF THE APOSTLES. received the same miraculous gifts of the Holy Ghost ; so that as he was qualified with the rest of his brethren for the apostol- ical office, in propagating the Gospel of the Son of God, we cannot doubt of his exercising his gifts with the same zeal and fidelity, though in what part of the world is uncertain. Some say he went into Egypt, Cyrene, and Africa, preaching the Gospel to the inhabitants of those remote and barbarous coun- tries. And others add that after he had passed through those burning wastes, he took ship, and visited the frozen regions of the north, preaching the Gospel to the inhabitants of the west- ern parts, and even to Britain : where having converted great multitudes and sustained the greatest hadrships and persecutions, he was at last crucified, and buried in some part of Great Brit- ain, but the place where is unknown. ST. JUDE. This apostle is mentioned by three several names in the evangelical history, namely, Jude or Judas, Thaddeus and Leb- beus. He was brother to St. James the Less, afterwards bishop of Jerusalem, being the son of Joseph the reputed father of Christ, by a former wife. It is not known when or by what means he became a disciple of our blessed Saviour, nothing being said of him, till we find him in the catalogue of the twelve apostles ; nor afterwards till Christ's last supper, when discoursing with them about his departure, and comforting them with a promise, that he would return to them again (meaning after his resurrection) and that the " world should see him no more, though they should see him," our apostle said to his Master, *' Lord, how is it that thou wilt manifest thyself to us, and not unto the world r Paulinus tells us that the province which fell to the share of St. Jude, in the apostolic division of the provinces, was Lybia ; but he does not tell us whether it was the Cyrenian Lybia, which is thought to have received the Gospel from St. Mark, or the more southern parts of Africa. But however that be, in his first setting out to preach the Gospel, he travelled up and down Ju- dea and Galilee ; then through Samaria unto Idumea, and to the cities of Arabia and the neighboring countries, and afterwards to LIVES OF THE APOSTLES. 497 Syria and Mesopotamia. Nicephorus adds, that he came at last to Edessa, where Abagarus governed, and where Tliaddeus, one of the seventy, had already sown the seeds of the Gospel. Here he perfected what the otlier had begun ; and having by his ser- mons and miracles established the religion of Jesus, he died in peace ; but others say that he was slain at Berytus, and honora- bly buried there. The writers of the Latin Church are unani- mous in declaring that lie. travelled into Persia, where, after great success in his apostolical ministry for many years, he was at last, for his freely and openly reproving the superstitious rites and cus- toms of the Magi, cruelly put to death. St. Jude left only one epistle, which is placed the last of those seven, styled catholic, in the sacred canon. It hath no particu- lar inscription as the other six have, but it is thought to have been primarily intended for the Christian Jews, in their several dispersions, as St. Peter's epistles were. In it he tells them " that he at first intended to write to them in general of the com- mon salvation, and establish and confirm them in it ; but seeing the doctrine of Christ attacked on every side by heretics, he conceived it more necessary to "spend his time in exhorting them to fight manfully in defence of the faith once deHvered to the saints, and oppose the false teachers who labored so indefatiga- bly to corrupt it." It was some time before this epistle was generally received in the church. The author, indeed, like St. James, St. John, and sometimes St. Paul himself, does not call himself an apostle, styling himself only " the servant of Christ." But he has added what is equivalent, " Jude the brother of James," a character that can belong to no one but our apostle. And surely the hu- mility of a follower of Jesus should be no objection against his writings. ST. MATTHIAS. As Matthias was not an apostle of the first election, immedi- ately called and chosen of the Son of God himself, it cannot be expected that any account of him can be found in the evangehcal history. He was one of our Lord's disciples, probably one of the seventy ; he had attended on him the whole time of his public ministry, and after his death was elected into the apostleship, to 63 498 LIVES OF THE APOSTLES. supply the place of Judas, who, after betraying his great Lord and Master, laid violent hands on himself. The defection of Judas having made a vacancy in the apos- tolic college, the first thing they did, after their return from mount Olivet, when their great Master ascended to the throne of his glory, was to fill up this vacancy with a proper person. Accordingl}', two persons were proposed, Joseph, called Bar- sabas, and Matthias, both duly qualified for the important ofiice. The method of election was by lots, a way common both among the Jews and Gentiles for determining doubtful and difficult cases, especially in choosing judges or magistrates. And this course seems to have been taken by the apostle, because the Holy Ghost was not yet given, by whose immediate dictates and inspirations they were afterwards chiefly guided. The prayer being ended, the lots were drawn, by which it appeared that Matthias was the person, and he was accordingly numbered among the twelve apostles. Not long after this election the promised powers of the Holy Ghost were conferred upon the apostles, to qualify them for that great and difficult employment upon which they were sent, name- ly, the establishing the holy religion of the Son of God among the children of men. St. Matthias spent the first year of his ministry in Judea, where he reaped a very considerable harvest of souls, and then travelled into diffferent parts of the world, to publish the glad tidings of salvation to a people who had never before heard of a Saviour ; but the particular parts he visited are not certainly known. It is uncertain by what kind of death he left the regions of mor- tality, and sealed the truth of the Gospel he had so assiduously preached, with his blood. Dorotheus says, he finished his course at Sebastople, and was buried there, near the temple of the sun. An ancient Martyrology reports him to have been seized by the Jews, and as a blasphemer to have been stoned and then behead- ed. But the Greek offices, supported herein by several ancient breviaries, tell us that he was crucified. ST. MARK. St. Mark was descended from Jewish parents, and of the tribe of Levi. Nor was it uncommon among the Jews to LIVES OF THE APOSTLES. 499 change their names on some remarkable revolution or accident of life, or when they intended to travel into any of the Europe- an provinces of the Roman empire. The ancients generally considered him as one of the seventy disciples ; and Epiphanus expressly tells us, that he was one of those who, taking exception at our Lord's discourse of " eating his flesh and drinking his blood, went back and walked no more with him." But there appears no manner of foundation for these opinions, nor likewise for that of Nicephorus, who will have him to be the son of St. Peter's sister. Eusebius tells us, that St. Mark was sent into Egypt by St. Peter to preach the Gospel, and accordingly planted a church in Alexandria, the metropolis of it ; and his success was so very re- markable, that he converted multitudes both of men and women ; persuading them not only to embrace the Christian religion, but also a life of more than ordinary strictness. St. Mark did not confine himself to Alexandria, and the oriental parts of Egypt, but removed westward to Lybia, pass- ing through the countries of Marmacia, Pentapolis, and others adjacent, where, though the people were both barbarous in their manners, and idolatrous in their worship, yet by his preaching and miracles he prevailed on them to embrace the- tenets of the Gospel ; nor did he leave them till he had confirmed them in the faith. After this long tour he returned to Alexandria, where he preached with the greatest freedom, ordered and disposed of the afiairs of the church, and wisely provided for a succession, by constituting governors and pastors of it. But the restless ene- my of the souls of men would not suffer our apostle to continue in peace and quietness, for while he was assiduously laboring in the vineyard of his Master, the idolatrous inhabitants, about the time of Easter, when they were celebrating the solemnities of Serapis, tumultuously entered the church, forced St. Mark, then performing divine service, from thence ; and binding his feet with cords, dragged him through the streets, and over the most craggy places, to the Bucelus, a precipice near the sea, leaving him there in a lonesome prison, for that night ; but his great and beloved Master appeared to him in a vision, com- forting and encouraging his soul, under the ruins of his shat- tered body. The next morning early the tragedy began afresh, for they dragged him about in the same cruel and barbarous manner, till he expired. But their malice did not end with his death ; they burnt his mangled body after they had so in- humanly deprived it of life : but the Christians, after the hor- rid tragedy was over, gathered up his bones and ashes, and decently interred them near the place where he used to preach. His remains were afterwards, with great pomp, removed from 500 LIVES OF THE APOSTLES. Alexandria to Venice, where they were religiously honored, and he was adopted the tutelar saint and patron of that state. He suffered Martyrdom on the 25th of April, but the year is not absolutely known : the most probable opinion however is that it happened about the end of Nero's reign. His Gospel, the only writing he left behind him, was written at the entreaty and earnest desire of the converts at Rome, who, not content with having heard St. Peter preach, pressed St. Mark, his fellow-disciple, to commit to writing an historical account of what he had delivered to them, which he performed with equal faithfulness and brevity, and being perused and approved of by St. Peter, it was commanded to be publicly read in their assemblies. It was frequently styled St. Peter's Gospel, not because he dictated it to St. Mark, but because the latter composed it in the same manner as St. Peter usually delivered his discourses to the people. And this is probably the reason of what St. Chrysostom observes, that in his style of expression he delights to imitate St. Peter, representing a great deal in a few words. The remarkable impartiality he observes in all his relations is plain from hence, that so far from con- cealing the shameful lapse and denial of Peter, he describes it with more aggravating circumstances than any of the other evangelists. ST. L,irKE. This disciple of the blessed Jesus was born at Antioch, the metroplis of Syria, a city celebrated by the greatest writers of those times for the pleasantness of its situation, the fertility of its soil, the riches of its commerce, the wisdom of its senate, and the civility and politeness of its inhabitants. It was eminent for schools of learning, which produced the most renowned masters in the arts and sciences. So that, being born, as it were, in the lap of the muses, he could not well fail of acquiring an in- genious and liberal education. But he was not contented with the learning of his own country ; he travelled for improvement into several parts of Greece and Egypt, and became particularly skilled in physic, which he made his profession. But those who would, from this particular, infer the quality of his birth and fortune, forget that the healing art was in those LIVES OF THE APOSTLES. 501- early times generally practised by servants ; and hence Grotius is of opinion, that St. Luke was carried to Rome, and lived there a servant to some noble family, in quality of pliysician ; but after obtaining his freedom he returned into his own coun- try, and probably continued his profession till his death, it being so highly consistent with, and in many cases subservient to, the care of souls. -... •: He was also famous for his skill in another art, namelyj paint- ing, as appears from an ancient inscription found in a vault near the church of St. Maria de Via Lata, at Rome, supposed to have been tlie place where St. Paul dwelt, which mentions a picture of the blessed Virgin, Una ex vii. ab Luca depictis, " being one of tiie seven painted by St. Luke." St. Luke was a Jewish proselyte ; but at what time he became a Christian is uncertain. It is the opinion of some, from the in- troduction to his Gospel, that he had the facts from the reports of others, who were eye-witnesses, and suppose him to have been converted by St. Paul : and that he learned the history of his Gospel from the conversation of that apostle, and wrote it under his direction ; and that when St. Paul, in one of his epistles, says, ** according to my Gospel," he means this of St. Luke, which he styled '* his," from the great share he had in the composi- tion of it. On the other hand, those who hold that he wrote his Gospel from his own personal knowledge, observe, that he could not receive it from St. Paul, as an eye-witness of the matters con- tained in it, because all those matters were transacted before his conversion ; and that he never saw our Lord before he appeared to him in his journey to Damascus, which w as some time after he ascended into heaven. Consequently when St. Paul says, '* ac- cording to my Gospel," he means no more than that Gospel in general which he preached ; the whole preaching of the apostles being styled the Gospel. But however this be, St. Luke became the inseparable com- panion of St. Paul, in all his travels, and his constant fellow- laborer in the work of the ministry. This endeared him to that apostle, who seems delighted with owning him for his fellow-labor- er, and in calhng him " the beloved physician," and the " brother whose praise is in the Gospel." St. Luke wrote two books for the use of the church, his Gospel and the Acts of the Apostles ; both which he dedica- ted to Theophilus, which many of the ancients suppose to be a feigned name, denoting a lover of God, a title common to all sincere Christians. But others think it was a real person, because the title of " most excellent" is attributed to him ; the usual title and form of address in those times to princes and great men. 502 LIVES OF THE APOSTLES. His Gospel contains the principal transactions of our Lord's life ; and the particulars omitted by him are in general of less importance than those of the other Evangelists. With regard to the Acts of the Apostles, written by St. Luke, the work was, no doubt performed at Rome, about the time of St. Paul's residing there, with which he concludes his history. It contains the actions, and sometimes the sufferings, of the prin- cipal apostles, especially St. Paul, whose activity in the cause of Christ made him bear a great part in the labors of his Master ; and St. Luke being his constant attendant, an eye-witness of the Avhole carriage of his life, and privy to his most intimate transac- tions, was consequently capable of giving a more full and satis- factory account of them. Among other things, he enumerates the great miracles the apostles did in confirmation of their doctrine. In both these treatises his manner of writing is exact and ac- curate ; his style noble and elegant, sublime and lofty, and yet clear and perspicuous, flowing with an easy and natural grace and sweetness, admirably adapted to an historical design. In short, as an historian he was faithful in his relations, and ele- gant in his writings ; as a minister, careful and diligent for the good of souls ; as a Christian, devout and pious ; and to crown all the rest, laid down his life in testimony of the Gospel he had both preached and published to the world. ST. :eAM:K'ABA8, St. Barnabas, was at first called Joses, a softer termination generally given by the Greeks to Joseph. His fellow disciples added the name of Barnabas, as significant of some extraordi- nary property in him. St. Luke interprets it " the son of con- solation," from his being ever ready to minister to the afflicted, both by word and action. He was a descendant of the tribe of Levi, of a family remov- ed out of Judea, and settled in the isle of Cyprus, where they had purchased an estate, as the Levites might do out of their own country. His parents finding him of a promising genius and disposition, placed him in one of the schools of Jerusalem, under the tuition of Gamaliel, St. Paul's master; an incident LIVES OF THE APOSTLES. 503 which, in all probability, laid the first foundation for that intima- cy that afterwards subsisted between these two eminent servants of the blessed Jesus. The first mention we find of St. Barnabas in die Holy Scrip- tures, is the record of that great and worthy service he did the church of Christ, by succoring- it with the sale of his patrimo- ny in Cyprus, the whole price of which he laid at the apostles' feet, to be put into the common stock, and disposed of as they should think fit among the indigent followers of the holy Jesus. And now St. Barnabas became considerable in the ministry and government of the church : for we find that St. Paul, coming to Jerusalem three years after his conversion, and not readily procuring admittance into the church, because he had been so grievous a persecutor of it, and might still be suspect- ed of a design to betray it, addressed himself to Barnabas, a leading man among the Christians, and one that had personal knowledge of him. He accordingly introduced him to Peter and James, and satisfied tliem of the sincerity of his conversion, and in what a miraculous manner it was brought about. This recommendation carried so much weight with it, that Paul was not only received into the communion of the apostles, but tak- en y^o Peter's house, " and abode with him fifteen days." Gal. i. 18. About four or five years after this, the agreeable news was brought to Jerusalem, that several of their body who had been driven out of Judea by the persecutions raised about St. Ste- phen, had preached at Antioch with such success, that a great number, both of Jews and proselytes, embraced Christianity ; and were desirous that some of the superior order would come down and confirm them. This request was immediately grant- ed, and Barnabas was deputed to settle the new plantation. Being himself " a good man and full of the Holy Ghost, and of faith," his charitable deeds accompanying his discourses, and his pious life exemplifying his sound doctrine, the people were greatly influenced by him, and very considerable additions were made to the Christian church. But there being too large a field for one laborer, he went to fetch Saul from Tarsus, who came back with him to Antioch, and assisted him a whole year in establishing that church. Their labors prospered : their assem- blies were crowded, and the disciples, who before this were call- ed among themselves, " brethren, believers, elect," and by their enemies, " Nazarenes, and Galileans, were now called '^ Chris- tians" first at Antioch. When the apostles had fulfilled their charitable embassy, and stayed some time at Jerusalem to see the good efiects of it, they returned again to Antioch, bringing with them John, whose surname was Mark, the son of Mary, sister to Barnabas, and at 504 LIVES OF THE APOSTLES. whose house the disciples found both security for their persons, and conveniency for the solemnites of their worship. But soon after the apostles returned to Antioch, an express relation was made to the church by the mouth of one of the prophets who ministered there, that Barnabas and Saul should be set apart for an extraordinary work, unto which the Holy Ghost had appoint- ed them. Upon this declaration, the church set apart a day for a solemn mission ; after devout prayer and fasting, they laid their hands upon them, and ordained them to their office ; which was to travel over certain countries, and preach the Gospel to the Gentiles. From this joint commission Barnabas obtained the name of an apostle, not only among later writers of the church, but with St. Paul himself, as we find in the history of the Acts of the Apostles. Paul and Barnabas being thus consecrated " the apostles of the Gentiles," entered upon their province, taking with them John Mark, for their minister or deacon, who assisted them in many ecclesiastical offices, particularly in taking care of the poor. The first city they visited after their departure from Antioch was Selucia, a city of Syria, adjoining to the sea ; from whence they sailed for the island of Cyprus, the native place of St. ,Bar- nabas, and arrived at Salamis, a port formerly remarkable for its trade. Here they boldly preached the doctrines of the Gos- pel in the Synagogues of the Jews : and from thence travelled to Paphos, the capital of the island, and famous for a temple dedicated to Venus, the tutelar goddess of Cyprus. Here their preaching was attended with remarkable success ; Sergms Pau- lus, the proconsul, being, among others, converted to the Chris- tian faith. Leaving Cyprus, they crossed the sea to preach in Pam- philia, where their deacon John, to the great grief of his uncle Barnabas, left them, and returned to Jerusalem : either tired with continual travels, or discouraged at the unavoidable dan- gers and difficulties which experience had sufficiently informed him would constantly attend the preachers of the Gospel from hardened Jews and idolatrous Gentiles. Soon after their arrival at Lystra, Paul cured a man who had been lame from his mother's womb, which so astonished the in- habitants, that they believed them to be gods, who had visited the world in the forms of men. Barnabas they treated as Jupi- ter, their sovereign deity, either because of his age, or the grav- ity and comeliness of his person ; for all the writers of antiquity represent him as a person of venerable aspect, and a majestic presence. But the apostles, with the greatest humihty, declared themselves to be but mortals : and the inconstant populace soon satisfied themselves of the truth of what they had asserted ; for PAUL AND BARNABAS REPUTED AS GODS, [Page 504.] *^^nd they called Barnabas, Jiqnter ; and Paul called they Mcrcurms, because he ^cas the chief speaker. *^ Then the priest of Jupiter, which was before their city, brought oxen and gar- lands unto the gates, and would have done sacrifice with the people.'''' — Acts, xiv. 12, 13. LIVES OF THE APOSTLES. 505 at the persuasion of their indefatigable persecutors, who follow- ed them thither also, they made an assault upon them, and ston- ed Paul, till they left him for dead. But, supported by an in- visible power from on high, he soon recovered his spirits and strength, and the apostles immediately departed for Derbe. Soon after their arrival, they again applied themselves to the work of the ministry, and converted many to the religion of the blessed Jesus. From Derbe they returned back to Lystra, Iconium, and An- tioch, in Pisidia, " confirming the souls of the disciples, and exhorting them to continue in the faith ; and that we must through much tribulation, enter into the kingdom of God.'* Jlcts, xiv. 22. After a short stay they again visited the church- es of Pamphilia, Perga, and Attala, where they took ship, and sailed to Antioch in Syria, the place from whence they first set out. Soon after their arrival, they called the church of this ci- ty together, and gave them an account of their travels, and the great success with which their preaching in the Gentile world had been attended. But they had not long continued in this city, before their as- sistance was required to compose a difference in the church, oc- casioned by some of the Jewish converts, who endeavored to persuade the Gentiles that they were bound to observe the law of Moses, as well as that of Christ ; and be circumcised as well as baptized. Barnabas endeavored to dissuade the zealots from pressing such unnecessary observances : but all his endeavors proving ineflectual, he was deputed with St. Paul and others, to the church at Jerusalem, to submit the question, to be deter- mined there in a full assembly. During their stay at Jerusa- lem, Mark, in all probability reconciled himself to Barnabas, and returned with him and St. Paul to Antioch, after they had succeeded in their business in Jerusalem, and obtained a decree from the synod there, that the Gentile converts should not have circumcision and other Mosaic rites imposed upon them. This determination generally comforted and quieted the minds of the Gentiles, but it did not prevent the bigoted Jews from keeping up a separation from them ; and that with so much ob- stinacy, that when St. Peter, some time after, came to Antioch, he, for fear of oflending them, deviated 'from his former prac- tice and late speech and vote in the synod of Jerusalem, by refraining from all kinds of communion with the Gentiles : and Barnabas himself, though so great and good a man, was in- duced, by the authority of his example, to commit the same error ; but, doubtless, on being reproved by St. Paul, they both took more courage, and walked according to the true liberty and freedom of the Gospel. 64 506 LIVES OF THE APOSTLES. Some days after this last occurrence, Paul made a proposal to Barnabas, that they should repeat their late travels among the Gentiles, and see how the churches they had planted in- creased in their numbers, and improved in the doctrines they had taught them. Barnabas very readily complied with the motion ; but desired they might take with them his reconciled nephew, John Mark. This Paul absolutely refused, because, in their former voyage, Mark had not shewn the constancy of a faithful minister of Christ, but consulted his own ease at a dangerous juncture ; departed from them without leave at Pam- philia, and returned to Jerusalem. Barnabas still insisted on taking him ; and the other continuing as resolutely to oppose it, a short debate arose, which terminated in a separation, whereby these two holy men, who had for several years been companions in the ministry, and with united endeavors propagated the Gos- pel of the Son of God, now took different provinces. Barna- bas, with his kinsman, sailed to his own country, Cyprus ; and Paul, accompanied by Silas, travelled to the churches of Syria and Cilicia. After this separation from St. Paul, the sacred writings give us no account of St. Barnabas ; nor are the ecclesiastical writers agreed among themselves with regard to the actions of this apostle after his saihng for Cyprus. This however seems to be certain, that he did not spend the whole remainder of his life in that island, but visited different parts of the world, preaching the glad tidings of the Gospel, heahng the sick, and working other miracles among the Gentiles. After long and painful travels, attended with different degrees of success, in different places, he returned to Cyprus, his native country, where he suffered martyrdom, in the following manner : certain Jews coming from Syria and Salamis, where Barnabas was then preaching the Gospel, being highly exasperated at his ex- traordinary success, fell upon him as he was disputing in the synagogue, dragged him out, and after the most inhuman tor- tures, stoned him to death. His kinsman, John Mark, who was a spectator of this barbarous action, privately interred his body in a cave, where it remained till the time of the emperor Zeno, in the year of Christ, 485, when it was discovered, with St. Matthew's Gospel in Hebrew, written with his own hand, lying on his breast. LIVES OF THE APOSTLES. 507 ST. STEPHEN. Both the Scriptures and the ancient writers are silent with regard to the birth, country, and parents of St. Stephen. Epi- phanius is of opinion that he was one of the seventy disciples : but this is very uncertain. Our blessed Saviour appointed his seventy disciples to teach the doctrines, and preach the glad tidings of the Gospel ; but it does not appear that St. Stephen and the six other first deacons, had any particular designation before they were chosen for the service of the tables ; and there- fore St. Stephen could not have been one of our Lord's disci- ples, though he might have often followed him, and listened to his discourses. He was remarkably zealous for the cause of religion, and full of the Holy Ghost : working many wonderful miracles before the people, and pressing them, with the greatest earnestness, to embrace the doctrine of the Gospel. This highly provoked the Jews ; and some of the synagogues of the freed-men of Cyrenia, Alexandria, and other places, entered into dispute with him ; but being unable to resist the wisdom and spirit by which he spake, they suborned false wit- nesses against him, to testify that they heard him blaspheme against Moses and against God. Nor did they stop here ; they stirred up the people by their calumnies : so tha. they dragged him before the council of the nation, or great Sanhedrim, where they produced false witnesses against him, who deposed that they heard him speak against the temple, and against the law, and affirm that Jesus of Nazareth would destroy the holy place, and abolish the law of Moses. Stephen, supported by his own innocence, and an invisible power from on high, appeared undaunted in the midst of this assembly, and his countenance shone like that of an angel ; when the high priest asking him what he had to offer against the accusations laid to his charge, he answered in a plain and faithful address to the Jews, which he closed in the following manner. " Ye stiff-necked, ye uncircumcised in heart and ears, ye will for ever resist the Holy Ghost. Ye tread in the paths of your fathers ; as they did, so do you still continue to do. Did not your fathers persecute every one of the prophets ? Did not they slay them who shewed the coming of the Holy One, whom ye yourselves have betrayed and murdered f Ye have received the law by the disposition of angels, but never kept it." 508 LIVES OP^ THE APOSTLES. At these words they were so highly enraged, that they all gnashed their teeth against him. But Stephen, lifting up his eyes to heaven, saw the glory of God, and Jesus standing at the right hand of Omnipotence. Upon which, he said to the coun- cil, " I see the heavens open and the Son of Man standing at the right hand of God." This so greatly provoked the Jews, that they cried out with one voice, and stopped their ears, as if they had heard some di'eadful blasphemy ; and falling upon him, they dragged him out of the city, and stoned him to death. It was the custom of the Jews on these occasions, for the witnesses to throw the first stone. Whether they observed this particular at the martyrdom of Stephen is uncertain ; but the Evangelist tells us, that the witnesses were principally concerned in this action ; for they stripped off their clothes, and laid them at the feet of- a young man whose name was Saul, then a violent persecutor of the Christian church, but afterwards one of the most zealous preachers of the Gospel. Stephen, while they were mangling his body with stones, was praying to Omnipotence for their pardon. " Lord," said he, ** lay not this sin to their charge." And then calling on his dear Redeemer to receive his spirit, he yielded up his soul. TIMOTHY. Timothy was a convert and disciple of St. Paul. He was born, according to some, at Lystra ; or, according to others, at Derbe. His father was a Gentile, but his mother a Jewess, whose name was Eunice, and that of his grand mother, Lois. These particulars are taken notice of, because St. Pa J com- mends their piety and the good education which they had given Timothy. When St. Paul came to Derbe and Lystra, about the year of Christ 51 or 52, the brethren gave a very advan- tageous testimony of the merit and good disposition of Timo- thy : and the apostle would have him along with him, and he initiated him at Lystra before he received him into his company. Timothy applied himself to labor with St. Paul in the business of the Gospel ; and did him very important services, through the whole course of his preaching. It is not known when he was made a bishop ; but it is believed that he received very early the imposition of the apostle's hands ; and that in consequence of a LIVES OF THE APOSTLES. 509 particular revelation, or from the Holy Ghost. St. Paul calls him not only his dearly beloved son, but also his brother, the companion of his labors, and a man of God. He declared there were none more nnited with him in heart and mind, than Timothy. This holy disciple accompanied St. Paul to Macedonia, to Philippi, to Thessalonica, to Berea ; and when the apostle went from Berea, he left Timothy and Silas there to confirm the converts. When he came to Athens, he sent for Timothy to come thither to him ; and when he was come and had given him an account of the churches of Macedonia, St. Paul sent him back to Thessalonica, from whence he afterwards returned with Silas, and came to St. Paul at Corinth. There he contin- ued with him, and the apostle mentions him, with Silas, at the beginning of the two epistles which he then wrote to the Thes- salonians. Some years after this, St. Paul sent Timothy and Erastus into Macedonia ; and gave Timothy orders to call at Corinth, to re- fresh the minds of the Corinthians, with regard to the truths which he had inculcated in them. Some time after, writing to the same Corinthians, he recommends them to take care of Timo- thy, and send him back in peace ; after which, Timothy returned to St. Paul in Asia, who there staid for him. They went togeth- er into Macedonia ; and the apostle puts Timothy's name with his own, before the second epistle to the Corinthians, which he wrote to them from Macedonia, about the middle of the year of Christ 57. And he sends his recommendations to the Romans in the letter which he wrote to them from Corinth the same year. When St. Paul returned from Rome, in 64, he left Timothy at Ephesus to take care of th^t church, of which he was the first bishop, as he is recognized by the council of Chalcedon. St. Paul wrote to him from Macedonia, the first of the two letters which are addressed to him. He recommends him to be more moderate in his austerities, and to drink a little wine because of the weakness of his stomach, and his frequent infirmities. After the apostle came to Rome, in the year 65, being now very near his death, he wrote to him his second letter, which was full of the marks of his kindness and tenderness for this his dear disciple ; and which is justly looked upon as the last will of St. Paul. — He desires him to come to Rome to him before winter, and bring with him several things which St. Paul had left at Troas. If Timothy went to Rome, as it is probable he did, he must have been a witness of the martyrdom of this apostle, in the year of Christ 66. If he did not die before the year 97, we can hardly doubt but that he must be the pastor of the church of Ephesus, to whom John writes in his Revelations : though the reproaches with which he seems to load him for his instability in having left his first 510 LIVES OF THE APOSTLES. love, do not seem to agree to so holy a man as Timothy was. — Thus he speaks to him : *' I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil : and thou hast tried them whicli say they are apostles, and are not, and hast found them liars. And hast borne and hast pa- tience, and for my name's sake hast labored and hast not fainted. Nevertheless, I have somewhat against thee ; because thou hast left thy first love. Remember, therefore, from whence thou art fallen : and repent and do the first works, or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent." The greatest part of interpreters think that these reproaches do not so much concern the person of Timothy, as that of some members of his church, whose zeal was grown cool. But others are persuaded that they may be ap- plied to Timothy himself, who made ample amends, by the mar- tyrdom which he suffered, for the reproaches mentioned by St. John in this place. It is supposed that Timothy had Onesimus for his successor. TITUS. Titus was a Gentile by religion and birth, but converted by St. Paul, who calls him his son. St. Jerome says that he was St. Paul's interpreter; and that, probably, because he might write what St. Paul dictated, or explained in Latin what this apostle said in Greek ; or rendered into Greek what St. Paul said in Hebrew or Syriac. St. Paul took him with him to Jeru- salem, when he went thither in the year 51 of the vulgar sera, about deciding the question which was then started, whether the converted Gentiles ought to be made subject to the ceremonies of the law ? Some would then have obliged him to circumcise Ti- tus ; but neither he nor Titus would consent to it. Titus was sent by the same apostle to Corinth, upon occasion of some dis- putes which then divided the church. He was very well received by the Corinthians, and very much satisfied with their ready com- phance : but would receive nothing from them, imitating thereby the disinterestedness of his master. From hence he went to St. Paul in Macedonia, and gave him an account of the state of the church at Corindi. A little while after, the apostle desired him to return again to Corinth, to set things in order preparatory to his coming. Titus readily under- LIVES OF THE APOSTLES. 611 took this journey, and departed immediately, carrying with him St. Paul's second letter to the Corinthians. Titus was made bishop of the Isle of Crete, about the 63d year of Ciirist, when St. Paul was obliged to quit that island, in order to take care of the other churches. The following year he wrote to him, to de- sire that as soon as he should have sent T^clilc us or Artemas to him for supplying his place in Crete, Titus would come to him to Nicopolis in Macedonia, or to Nicopolis in Epirus, up- on the gulf of Ambracia, where the apostle intended to pass his winter. The subject of this epistle is to represent to Titus what are the qualities that a bishop should be endued with. As the principal function which Titus was to exercise in the Isle of Crete was to ordain priests and bishops, it was highly incumbent on him to make a discreet choice. The apostle also gives him a sketch for the advice and instructions which he was to propound to all sorts of persons ; to the aged, both men and women ; to young peo- ple of each sex ; to slaves or servants. He exhorts him to keep a strict authority over the Cretans ; and to reprove them with severity, as being a people addicted to lying, wickedness, idle- ness and gluttony. And as many converted Jews were in the churches of Crete, he exhorts Titus to oppose their vain tradi- tions and Jewish fables : and at the same time to shew them that the observation of the legal ceremonies is no longer neces- sary ; that the distinction of meat is now abolished ; and that every thing is pure and clean to those that are so themselves : he puts him in mind of exhorting the faithful to be obedient to tem- poral power ; to avoid disputes, quarrels, and slander ; to apply themselves to honest callings ; and to shun the company of an heretic, after the first and second admonition. The epistle to Titus has always been acknowledged by the church. The Marcionites did not receive it, nor did the Basi- lidians, and some other heretics ; but Titian, the head of the Encratics, received it, and preferred it before all the rest. It is not certainly known from what place it was written, nor by whom it was sent. Titus was deputed to preach the Gospel in Dalmatia ; and he was still there in the year 65, when the apostle wrote his second epistle to Timothy. He afterwards returned into Crete ; from which it is said he propagated the Gospel into the neighboring islands. He died at the age of 94, and was buried in Crete. — We are assured that the cathedral of the city of Candia is dedi- cated to his name ; and that his head is preserved there entire. — The Greeks keep his festival on the 25th of August, and the Latins on the 4th of January. 513 LIVES OF THE APOSTLES. THE VIRGI]^ MARY. As we are tauglit by the predictions of the prophets, that a virgin was to be the mother of the promised Messiah, so we are assured by the unanimous concurrence of the evangeHsts, that this virgin's name was Mary, the daughter of Joachim and Anna, of the tribe of Judah ; and married to Joseph of the same tribe. The scripture, indeed, tells us no more of the blessed virgin's parents, than that she was of the family of David. What is said concerning the birth of Mary and her parents is to be found only in some apocryphal writings ; but which, how- ever, are very ancient. St. John says, that Mary the wife of Cleophas was the virgin's sister Mary, that was of the royal race of David. She was allied likewise to the family of Aaron, since Ehzabeth, the wife of Zacharias, the mother of John the Baptist, was her cousin. Not to build upon uncertainties, thus much we are assured by the testimony of an angel, that she was happy above all other women, in the divine favor ; that she was full of grace ; and that the Lord was with her in a peculiar manner. For since the Son of God, in order to become a man, and to dwell among us, was obliged to take a human body from some woman, it was agreeable to his infinite wisdom that he should choose for this purpose one whose endowments of body and mind were most holy and pious ; who excelled the rest of her sex in chaste and virtuous dispositions ; and who, in short, was a repos- itory of all the divine graces. The excesses of that devotion which has been paid to the blessed virgin, and the legendary tales of monks, cannot in reason blemish her real excellencies, no more than the idola- tries of the pagans can obscure the light of the sun which is deified. After all the abuses of superstition or profaneness, the extremes of honor and dishonor, there will ever be a very high esteem and veneration due to the mother of the blessed Jesus. That the mother of our Lord, notwithstanding her marriage, was even in that state to remain a pure virgin, and to conceive Christ in a miraculous manner, is the clear doctrine of the holy scriptures. " Behold," says Isaiah, in chap. vii. prophesying of this mysterious incarnation, '^ a virgin shall conceive, and bear a son." The Hebrew word Ahnah most properly signifies a virgin ; and so it is translated here by all the ancient inter- preters ; and never once used in the scriptures in any other LIVES OF THE APOSTLES. 613 sense, as several learned men have proved against the particular pretensions of the modern Jews. It primarily signifies *' hid- den," or " concealed ;" whence it is used to denote a virgin, because of the custom in the eastern countries of keeping such concealed from the view of men, never suffering them to stir out of the women's apartments. Though we cannot doubt but that God, who ordained this mystery, provided for all circumstances requisite to its accom- plishment ; yet we may consider which way a decorum was pre- served in this case by marriage. St. Matthew says, ** The virgin was espoused to Joseph ; and that before they came to- gether, she was found to be with child of the Holy Ghost." — Whence we may conclude that it was not a constant custom for the bride to go and live at the bridegroom's house immediately upon her being affianced to him. Notwithstanding the various circumstances relating to this affair, as told us in apocryphal books, are not to be rehed on as certain ; yet, however, Mary's resolution of continency, even in a married state, cannot be called in question, since her vir- ginity is attested by the Gospel ; and that herself, speaking to the Angel, who declared to her that she should become the mother of a son, told him, " That she knew not a man," or that she lived in continency with her husband. For which rea- son, when Joseph perceived her pregnancy, he was at first so exceedingly surprised and scandalized at it, that he resolved to put her away, but secretly, without making any noise, and with- out observing the common formalities : for he knew the mutual resolution they had agreed to, of being in continence, though in a state of marriage. The virgin Mary then being espoused, or married, to Joseph, the angel Gabriel appeared to her, in order to acquaint her, that she should become the mother of the Messiah. Mary asked him how that could be, since she knew no man. To which the angel replied, that the Holy Ghost should come upon her, and the power of the Highest should overshadow her ; so that she should conceive without the concurrence of any man. And to confirm what he had said to her, and shew that nothing Is impossible to God, he added, that her cousin Elizabeth, who was old, and had been barren, was then in the sixth month of her pregnancy. Mary answered him, *' Behold the handmaid of the Lord, be it unto me according to thy word." And by the miraculous power of the Holy Ghost, she presently conceived the Son of God, the truf- Emanuel, that is to say, ** God with us." Whether the holy virgin, immediately after the annunciation, went up to the passover at Jerusalem (as some have imagined, this being the season of the year for it) or not, we have no account from the Evangelist St. Luke ; 65 614 LIVES OF THE APOSTLES. but this he assures us, that a little while after she set out fof Hebron, a city in the mountains of Judah, in order to visit her cousin Elizabeth, to congratulate her upon her pregnancy, which she had learned from the angel, at an age when such a blessing was not usually to be expected ; and no sooner had she entered the house and began to speak, than upon Elizabeth's hearing the voice of Mary's salutation, her child, young John the Baptist, transported with supernatural emotions of joy, leaped in her womb. Whereupon she was filled with the Holy Ghost ; and being, by divine inspiration, acquainted with the mystery of the incarnation, she saluted Mary, and cried out, *' Blessed art thou amongst women ; and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me f For lo ! as soon the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed, for there shall be a performance of those things which were told her from the Lord." Then Mary, filled with acknowledgments and super- natural light, praised God, saying, *' My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour," &ic. as we find it in the hymn called Magnificat. After Mary had continued here about three months, till Kliz- abeth was delivered (as St. Ambrose thinks, that she might see him on whose account she principally made that visit) she then returned to her own house. When she was ready to be delivered, an edict was published by Caesar Augustus, in the year of the world 4000, the first of Christ, and the third before the vulgar sera, which decreed, that all the subjects of the Roman empire should go to their respective cities and places, there to have their names regis- tered according to their families. Thus Joseph and Mary, who were both of the lineage of David, repaired to the city of Bethlehem, the original and native place of their family. But while they were in this city, the time being fulfilled in which Mary was to be dehvered, she brought forth her first-born son, wrapped him in swaddling clothes, and laid him in a man- ger of the stable or cavern whither they had retired; for they could find no place in the public inn, because of the great concourse of people that were then at Bethlehem on the same occasion ; or they were forced to withdraw into the stable of the inn, not being able to get a more convenient place for her to be delivered. The Greek fathers generally agree that the place of Christ's birth was a cavern. Justin and Eusebius place it out of the city, but in the neighborhood ; and St. Jerome says, it was at the extremity of the city, towards the south. It was commonly believed that the Virgin brought forth Jesus the night after her LIVES OF THE APOSTLES. 515 arrival at ^Bethlehem, or on the 25th of December. Such is the ancient tradition of the church. The fatliers inform us that IMary brouG:lit forth Jesus Christ without pain, and witliout the assistance of any midwife : because she had conceived him with- out concupiscence ; and that neither she, nor the fruit she brouglit forth, had any share in the curse pronounced against Adam and Eve. At the same time the angels made the birth of Christ known to the shepherds, who were in the fields near Bethlehem ; and who came in the night to see Mary and Joseph, and the child lying in the manger, in order to pay him their tribute of adora- tion. Mary took notice of all these things, and laid them up in her heart. Some time after came the Magi, or wise men, from the East, and brought to Jesus the mysterious presents of gold, frankincense, and myrrh, having been directed thither by a star which led the way before them, to the very place where the babe lay. After this, being warned by an angel that appeared to them in a dream, they returned into their own country by a way different from that by which they came, without giving Herod the intelligence he wanted : which he pretended was in order to come and worship the babe, though his real design was to cut him off, from a jealousy of his rivalling him in his kingdom. But the time of Mary's purification being come, that is, forty- days after the birth of Jesus, she went to Jerusalem in order to present her son in the temple ; and there to offer the sacrifice ap- pointed by the law, for the purification of women after child- birth. At that time there was at Jerusalem an old man, named Simeon, who was full of the Holy Ghost, and had received a se- cret assurance that he should not die before he had seen Christ the Lord. Accordingly, he came into the temple by the impulse of the Spirit of God, and taking the little Jesus in his arms, he blessed the Lord ; and then addressing himself to Mary, said, *' This child is set for the rising and falling of many in Israel ; and for a sign which shall be spoken against you ; even so far that thy own soul shall be pierced as with a sword, that the secret thoughts in the hearts of^ many may be discovered." Afterwards, when Joseph and Mary were preparing to return to their own country of Nazareth, the angel of the Lord appear- ed to Joseph in a dream, bidding him to retire into Egypt with Mary, and the child, because Herod had a design to destroy Jesus. Joseph obeyed the admonition, and conUnued in Egypt till after the death of Herod ; when both he and IMary re- turned to Nazareth, not daring to go to Bethlehem, because it was the jurisdiction of Archelaus, the son and successor of Herod the Great. 516 LIVES OF THE APOSTLES. Joseph and Mary went every year to Jerusalem to the feast of the passover : and when Jesus was twelve years of age, they brought him with them to the capital. When the days of the festival were ended, they set out on their return home : but the child Jesus continued at Jerusalem, without their perceiving it ; and thinking that he might be with some of the company, they went on a day's journey ; when not finding him among their acquaintance, they returned to Jerusalem, seeking for him. Three days after, they found him in the temple, sitting among the doctors, hearing them and asking them questions. When they saw him, they were filled with astonishment ; and Mary said to him. My son, why have you served us thus ? Behold your father and myself, who have sought you in great affliction. Jesus answered them, Why did you seek me f did not you know that I must be employed about my father's business ? Afterwards he returned with them to Nazareth, and lived in fil- ial submission to them ; but his mother laid up all these things in her heart. The Gospel says nothing more of the Virgin Ma- ry, till the marriage of Cana of Gahlee, where she was present, with her son Jesus. In process of time, according to the divine appointment res- pecting his mission, our Saviour resolved to manifest himself to the world, and therefore went to the baptism of St. John, from thence into the wilderness, and thence to the before-mentioned wedding, to which he, with his mother and disciples, had been invited. At this entertainment the provision of wine being somewhat scanty, (probably because the friends of the married couple were but mean) Christ's mother told her son they had no wine, not doubting of his power to supply them : to which Jesus answered in terms which had some appearance of a re- buke, *' Woman, what have I to do with thee ^ mine hour is not yet come." St. Chrysostom, and the followers of him in his ex- plications, impute what was said by the holy Virgin to some motive of vanity, and that slie was tempted by a desire of seeing her own credit raised by the miracles of her son ; but the oth- er fathers and commentators ascribe it to her charity and com- passion towards these poor people. And it. is thought that Christ's answer was intended for more general use than the pres- ent occasion ; namely, to teach us to wait God's time of doing his own works ; and certainly our Lord designed no affront to his mother, to whom he always paid a pious and filial rever- ence. This answer is imputed by the said fathers and commen- tators to Jesus, not as man ; but to Jesus, as the Son of God. In this respect he says to Mary, What have I to do with thee ? I know when I ought to shew forth my power ; nor does it be- long to you to appoint me the time of working miracles ; since the proper time for this has not yet begun ; and further intima- LIVES OF THE APOSTLES. 517 ting, that when it did, these were not to be wroiiglit out of any private, partial, and civil views, but in pursuance of that great end wliich he had in charge, the conversion and salvation of mankind. And so his mother understood him, receiving the an- swer with meekness, and charging the servants to attend him, and do whatever he commanded them. There being in the room six great stone pitchers, Jesus order- ed them to be filled brim-full of water ; and afterwards com- manded the servants to fill out and carry it to the master of the feast, who, on tasting, found it was excellent wine. And this is the first miracle Jesus wrought at the beginning of his pub- lic ministry". • From hence our Lord went to Capernaum with his mother and brethren ; that is, with his relations and disciples, in order, as St. Chrysostom thinks, to fix the Virgin Mary in a settled habitation, while he travelled about the country in the exercise of his ministry ; and this indeed, seems to be the place where the Haly Virgin afterwards principally resided. St. Epiphanius, on the contrary, bolieved that she followed him every where, dur- ing the whole time of his preaching ; though we do not find that the Evangelists make any mention of her when they speak of sev- eral holy women of Gahlee, who followed him and ministered to his necessities. The Gospel informs us that as our blessed Saviour, in the course of his travels for the fulfilment of his divine mission, was on a certain day teaching in a house at Capernaum, so great a crowd of people stood about him that neither he nor his disci- ples had time to take any refreshment, which caused a report to be spread abroad, that he had fainted away. It was not the multitude who raised and circulated this false report, but the ig- norant and malicious scribes and pharisees, who were ever devi- sing such methods as their malicious dispositions could project to lessen the character and reputation of the blessed Jesus, and to prepossess the minds of the people against the doctrines he preached and taught. It was from this view they raised so un- just a report, and which occasioned some confusion and inter- ruption for a time ; but it was soon discovered to be false, the tumult appeased, and the enemies of our Lord looked upon by the people with that contempt they deserved. The mother of Jesus and his brethren, as it was natural for them, upon hearing such a report, came instantly to seek him, and endeavored to take him out of the crowd, in order to give him all the relief in their power. But when they could n, i^^' '.t^-./>>!t