took of them: of undergoing all the toils and difficulties, labours and distresses to which we are subject; of bearing all the evils and afflictions, the crosses and calamities of life, with so much patience, constancy and perseverance, as would prevent our sinking under them; and at length make us more than conquerors over them. He exhibited a pattern of particular affection and esteem for friends; of general kindness and good will towards enemies; of gratitude and love for each good office; of meekness and a most forgiving temper under any ill usage; of obedience to superiors, so far as is consistent with our duty to the supreme governor;* of mildness and condescension to inferiors; of justice, fidelity, benevolence and charity to all. In short, his whole life was a lecture of true practical philosophy, and each part pointed out some virtue proper for our imitation. For this we have the testimony of unbelievers themselves. "In Christ we have an example of a quiet and peaceable spirit, of a becoming modesty and sobriety, just and honest, upright and sincere; and above all, of a most

* In proof of this, besides the instance already given of his most scrupulous exactness to avoid the least appearance of intruding on another's office, we may observe, that when he is obliged to expose the great hypocrisy and villainy of the Jewish doctors, who were the most injurious adversaries of his cause, he carefully distinguishes between their authority or commission, and the exercise thereof; between their public teaching, and their practice.

D

gracious and benevolent temper and behaviour. One who did no wrong, no injury to any man; in whose mouth was no guile; who went about doing good, not only by his ministry, but also in curing all manner of diseases among the people. His life was a beautiful picture of human nature when in its native purity and simplicity; and shewed at once what excellent creatures men would be, when under the influence and power of that gospel which he preached

unto them."*

Which brings me in the next place to his manner of teaching; and this was likewise the most natural and easy that could be imagined. He generally draws his doctrine from the present occasion, the conversation that is passing, or the objects that surround him; from the most common occurrences and occupations; from the time of the day, the season of the year, the service of the Jewish synagogue, or their solemnities: from some extraordinary accidents, remarkable places or transactions, and the like.

Thus, in curing a blind man, he calls himself the light of the world, and admonishes the Pharisees of their spiritual blindness and inexcusable obstinacy, in refusing to be cured and enlightened by him.‡ On little children being brought to him, he recommends the innocence and humility of that state as

*Chubb.

† Thus he alludes sometimes to the manner of teaching there, Matt. x. 27.

‡ John ix. 5, 39. 41.

very proper qualifications for all those who would become true members of his church; and under the same figure intimates the privileges that belong to all such.* On being told that his mother and brethren came to seek him, he declares to all those among his disciples who were desirous of learning, and disposed to follow his instructions, that they were equally dear to him, and should be equally regarded by him, as his very nearest friends and relations.† Beholding the flowers of the field, and the fowls of the air, he teaches his disciples to frame right and worthy notions of that providence which supports them, and therefore will support beings of a rank so much superior to them.‡ Observing the fruits of the earth, he instructs them to judge of men by their fruits, and not to be themselves unfruitful, under all the means of grace. Taking notice of their behaviour at a feast, he first gives general advice therein to both the master and his guests to the one, that he should direct his munificence to such as stood most in need of it; to the other, that they beware of that affectation of place and distinction which was so troublesome to the

* Mark x. 14, 15. Matt. xviii. 4, 5, 6, 10.

† Matt. xii. 47. Mark iii. 32.

Matt. vii. 26. 28. Luke xii. 24, &c.

§ Matt. vii. 16. Luke vi. 43, &c.

This is all that Christ can be supposed to mean, Luke xiv. 12, 13, when in his way of instructing occasionally, and by a special instance then before him, he exhorts his followers when they make a feast to call the poor, the maimed, &c.

rest, and generally ended in their own mortification; and afterwards brings them to the consideration of a better entertainment, to which they were all invited; but of which few among them would be persuaded to render themselves worthy.* From meat and drink he leads them to the eating of his body and drinking his blood, in a spiritual sense; the being nourished with his doctrine, and partaking of his kingdom.† From outward washing, to the purifying of the heart and cleansing the affections.‡ From tasting of the fruit of the vine, after the Paschal supper, to the celebration of an eternal festival of freedom, rest, and happiness in another world.§ From the salt, he takes occasion to acquaint them with the nature of their office, which was to season the minds of men, and keep them from the contagion of this world, as well as give them a true

* Luke xiv. 7. 16. Thus, probably, a wedding procession passing by gave occasion to the beautiful parable of the ten virgins.

↑ John vi. 31. 53, &c. See a like allusion on the mention of meat, John iv. 32. The same thing in all probability occasioned that remarkable answer to the Syrophoenician woman, Matt. xv. 26; Mark vii. 27, in which he calls the heathen dogs, not in conformity to his own sentiments, but to the com-' mon language of the Jews; glancing, perhaps, as he spoke it, at those who sat at table with him, and thereby secretly reproving the insolence of such harsh language and hard thoughts.

John xiii. 8.

§ Matt. xxvi. 29. Luke xxii. 17, 18.

taste and relish for the enjoyments of that kingdom; and at the same time reminds them of the absolute necessity of this for their duly executing this their office; otherwise, instead of being the best, the purest, and most useful, they would become the most worthless and most incurable among mankind.* Those that were fishers he teaches how to catch men;t and shows them how much this would resemble their former employment, in taking of all kinds both bad and good, which were at first inseparable, but would at length be carefully distinguished from each other. Seeing the money changers, he exhorts his disciples to lay out their talents to the best advantage. Being among the sheepfolds, he proves himself to be the true shepherd of souls, describing the particulars in which his character exactly answered that of a good shepherd, even so far as to the giving or laying down his life for the good of his sheep, i. e. exposing himself to certain death in the protection and defence of his flock from beasts of prey. Among vines, he discourses on the spiritual husbandman and vinedresser; and draws a parallel between his vineyard and the natural one.¶ At the sun-rising, he says, I am the light of the

Mark ix. 50. Luke xiv. 34.

† Luke v. 10. Mark i. 17.

Matt. xiii. 47.

§ Matt. xxv. 27. Luke xix. 23. 45.

John x. 11. 15.

Matt. xxvi. 30. John xv. 1.