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84. They were much happier than the antient Kings and Prophets. Sect. 106. others of an inferior Character, and baft graciously Prudent, and haft revealed m m revealed them to the Weak, the Ignorant, and the them unto Babes : even lo,

1 Father, for so it seemed good *. 26. Poor, who are but as Infants in the Eyes of the in thy sight.

World, and in their own Apprehension : Be it
fo, ob Father ! I chearfully acquiesce in it, hince
such is thy sovereign, wife, and holy Pleasure, to
humble Human Pride, and to display the Glory

of thy Name.
22 - Then likewise did Jesus repeat the Declaration 22 All Things are deli-
of his own extensive Authority, and said, (as before,

vered to me of my Father :

and no Man knoweth who Vol. i. pag. 360.) All Things in the Kingdom of the Son is, but the Father ; Providence and Grace are delivered to me by my and who the Father is, but Father ; and no one perfectly knows who the Son is the Son, and he to whom

the Son will reveal him.. except the Father ; nor who the Father is, except the Son, and be to whom the Son will be pleased to reveal bim : So that from me you must learn the Saving Knowledge of God, and the Way to

fecure his Favour. 23 And then turning to his Disciples, be said [to : 23 And he turned him

them] apart, Blessed are the Eyes, which do, or unto his Disciples, and said hereafter shall see the Things that you see ; and

privately, Blessed are the

Eves which see the Things: (I may add,) the Ears, which do, or hereafter that ye see. Thall hear the Things that you daily and familiarly hear. In the midst of all your Poverty, Fatigue, and Danger, you have Reason to think yourselves exceeding happy. For I say unto you, and very 24 For I tell you, that folemnly assure you of it, that many of the most many Prophets and Kings

have desired to see those eminent Prophets of the Old Testament Dispen- Things which ve see, and fation, and even of the most pious and illustrious have not seen them; and to Kings whom God raised up to reign over his hear those Things which ye

hear, and have not heard People, desired earnestly to have seen the Things them. which you fee, and did not see them, and to have beard the Things which you hear, and did not hear them : Remember therefore, how much you are indebted to the Divine Goodness, and let it be your Care to make a suitable Improvement of them. (Compare Mat. xiii. 16, 17. Vol. i. pag. 399.)



Luke x. 23, A N D are not our Obligations in some measure proportionable to

A theirs, while thefe glorious Sights are reflected to our Eyes from the Mirror of his Word, and these glad Tidings are ecchoed back to our


Reflections on the Foy arising from a Title to Heaven. 85 Ears! Have not we also Reason to adore the peculiar Favour of God Sect. 106. to us, and to admire the Sovereignty of his Love, that he has been pleased w to reveal his Son in us, and has given to such Babes, as we must own our

ur Ver. 21. selves to be, that Spiritual Knowledge of him, which he has suffered to remain hidden from the Great, the Learned, and the Wise! Even so, Father, must we also say, for so it seemed good in thy Sight : Thou hast Mercy on whom thou wilt have Mercy, and often exaltest the Riches of thy Grace, by the Meanness and Unworthiness of those on whom it is bestowed.

Have we Reason to hope, that our worthless Names are written in Ver. 20. Heaven ? let us often think of that glorious Society, amongst whom we are enrolled as Members, and rejoice in the Thought of those Privileges, which result from such a Relation to it : Privileges, in Comparison of which, a Power to heal Diseases, and ejet Dæmons with a Word, would hardly deserve our yoy. In à grateful Sense of them, let us adore the Grace which gave us a Place in the Lamb's Book of Life, and be ever solicitous to behave in a Manner worthy of so illustrious a Hope.

We have great Encouragement to expect, that he, before whom Satan Ver. 18, 19 fell like Lightning from Heaven, will enable us finally to trample on his Power. Let us not servilely fear that condemned Criminal, already marked with the Scars of the Divine Vengeance ; but let us chearfully hope, that the Triumph over him will be renewed by the Preaching of the Gospel. Quickened by that Hope, let us more earnestly pray, that the Ruin of his gloomy Kingdom may be daily more and more apparent, especially among us; that our gracious Redeemer, who reckons the Inte: Ver. 21. sest of Souls his own, may have renewed Reason of Yoy and Praise on that Account. Exert, oh' Blessed Jesus, thine own Almighty Arm, for that great Purpose ; and as thou alone canst do it, reveal thine Heavenly Ver. 22. Father to thofe, who by neglecting thee, Thew that they know not him !

CHRIST answers the Scribe, who asked what he should do to

inherit Eternal Life ; and illustrates bis Answer by the
Parable of the Good Samaritan. Luke X. 25,---37.

LUKE X. 25.

LUKE X. 25. AND behold, a certain W H ILE our Lord was discourfing in this Sect. 107. - Lawyer stood up, and W Manner with his Seventy Disciples, an


Assembly of People gathered round them ; and Luke X. 2.5.
bebold, among the rest, a certain Man who was
a Lawyer, or one of those Scribes, who made it

86 A Lawyer asks, what he must do to inherit Eternal Life. Sect. 107. their Profession to study and teach the Law of tempted him, saying, Mafter, m Moses, and to resolve many curious Questions re- what thall. I do to inherit

Eternal Life ?
• 25. lating to it, rose up with a Design to try him (a),

and, to judge of the Skill of Jesus in Divine Mat-
ters, said, Oh thou great Master and Teacher in
Israel, what must I do that I may inherit that
Eternal Life, which thou so frequently proposest
as the main object of our Pursuiis, and which is
indeed most worthy of them?

And Jesus, as he knew with what Design he 26 He said unto him, had proposed the Question, wisely returned it' on What is written in the

Law ? how readest thou ? himself, and said to him, What is written in the Law, which thy Profession must engage thee to have made thy Study? how dost thou find the Case to be determined there? and what is it, that thou

so frequently dost read there (6) ? 27 And be replying, faid, It is there written as the 27 And he answering,

Sum of all the Commandments, (Deut. vi. 6. Lev. faid, Thou shalt love the xix. 18.) « Thou halt love the Lord thy GOD

Lord thy God with all thy

Heart, and with all thy Soul, “ with all thine Heart, and with all thy Soul, and and with all thy Strength, " with all thy Strength, and with all thine Under- and with all thy Mind; and « standing ; thou shalt unite all the Faculties of thy Neighbour as thyself. “ 'thy Soul to render him the most intelligent and “ fincere, the most affectionate and resolute Service (c); and thou shalt also love thy Neigh

« bour

(a) With a Design to try him.] Dr. Barrow concludes, it was with an Intent to insnare him ; the Question being so determined by the Jewish Doctors, that for a different Answer he might have been accused of Heresy. (See Barrow, Vol. i. pag. 221.) But I see no certain Proof of so bad an Intention.

(6) How doft thou so frequently read there?) Vitringa with great Pertinency observes, that what the Scribe replies, Thou shalt love the Lord thy GOD, &c. was daily read in their Synagogues, which made the Answer more apparently proper. (Vitring. Synag. pag. 1060.) And that this passage of Scripture is still read by the whole Assembly, both in their Morning and Evening Prayers, and is called, from the first Word of it, the Shemah, may be seen in Pedahzur's Ceremonies of the Modern Yews, pag. 49. and 115. only it is observable, they leave out that Clause, Thou shalt love thy Neighbour as thyself. See Wotton's Misc. Vol. i. pag. 171,-194.

(c) Thou shalt unite all the Faculties of thy Soul, &c.] T apprehend, with Archbishop Tillotson, we may acquiesce in this general Sense of the Passage, without being solicitous to seek a particular diftinet Idea to each of the Words used here. Otherwise. I should think xapdice, the Heart, a general Expression, illustrated by the three following Words ; even with all thy Soul, (tuxns,) that is, with the warmest Affection ; and with all thy Strength, (eqvos,) that is, with the most vigorous Resolution of the Will; and with all thine Underftanding, (havolas,) that is, taking care to form rational Ideas of him, as a Guide to the Affections, and Resolutions. Accordingly we may observe, that in a parallel Place, (Mark xii. 33.) the Word ouveois is used instead of deavoid. And this very Word is justly translated Understanding, Eph, i. 18. iv, 18. and 1 John v. 20. . .

(d) Paffing

If be loved God and his Neighbour, he should live.

" bour as fincerely and impartially, as thou lovest Sect. 107;

" thyself.
_28 And he said unto him, Jesus readily approved his Answer, but was Luke X. 28.
Thou haft answered right : desirous to convince him at the same Time, how
this do, and thou shalt live.

far he was from coming up to what the Law re-
quired: And in this View he said to him, Thou
hast answered right : Do this, and thou shalt live :
Do it perfectly, and thou wilt have a legal Claim .
to Life ; or cultivate this Temper sincerely, and
God will not leave thee finally to perish, but will
give thee all necessary Discoveries of his Will, in

order to thine eternal Salvation.
29 But he, willing to ju- But he, willing to justify himself as to the In- 29
ftify himself, said unto Jesus,
And who is my Neighbour ?

tegrity of his Enquiry, and to display the Virtue
of his Character, not at all doubting but he suffi-
ciently understood his Duty to God, faid unto
Jefus, And who is my Neighbour, whom by this
latter Precept I am obliged to love ? for I would
fain know the whole of my Duty, that I may

practise it in all its Extent.
30 And Jesus answering And Jefus replying, fpake the following Parable, 30
faid, A certain Man went which was intended to Thew, in the most lively
down from Jerusalem to Manner. that every Human Creature, who needs
Jericho, and fell among
Thieves, which stripped him our Affistance, is to be considered by us as our
of his Raiment, and wound-

Neighbour, of whatever Nation, or Faith, or
ed him, and departed, leaving
bim half dead.

Profession he may be : And he said, A certain
Man of our own Country went down from Jeruia
falem to Jericho, and passing thro’ those wild
Defarts and dangerous Roads (d), he fell among
some of those cruel Robbers, who so often affault
Travellers that go that Way: And these Ruffians
having both plundered, stripped, and bound him,
and having also wounded him in a cruel and dan-

gerous Manner (e), went off, leaving him half dead.,
- 31 And by chance there And it happened, that while he was in these de- 30
came down a certain Priest plorable Circumstances. a certain Priest went down
that Way ; and when he .
**faw that Way, who was going to Jericho, where so


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(d) Paffing thro' those wild Defarts and dangerous Roads. This Circumstance is well chosen ; for so many Robberies and Murders were committed on this Road, which lay thro” a Kind of Wilderness, that Jerom tells us, it was called Open, the Bloody Way. - Jericho is faid to have been feated in a Valley, and thence is the Phrase of going down to it. ?

(e) Wounded him in a cruel and dangerous Manner.] This is strongly implied in the Ex-' pretlionmangas Ets@suleshaving laid on Wounds.

( Where

88 CHRIST delivers the Parable of the good Samaritan; Sect. 107, many of that Profession were settled (f); and saw him, he passed by on the w tho’ by Virtue of his Sacred Office he ought to

to other Side. X. 31. have been a peculiar Example of Humanity to the

Afflicted, yet seeing him lie at some little Distance,
and being willing to avoid the Trouble or Ex-
pence, which a more particular Enquiry might
have occasioned, he crossed [the Road,] and went

on, proceeding in his Journey without any farther
32 Notice. And in like Manner too a Levite 32 And likewise a Levite,

going that Way, when he was at the Place, just when he was at the Place, came and looked on this miserable Object (8), and passed by on the other side.

came and looked on him, and immediately crossed and passed by, without doing any thing at all for his Relief. And thus the 33 But a certain Samaridistressed Creature might have lain and perished, tan, as he journeyed, came but for a certain Samaritan (b), who, as be was he saw him, he had Com.

where he was : and when travelling the fame Way, came to the Place where passion on him, be was, and seeing him in this fad Condition, tho' he might easily know, or at least guess him to be a Jew, yet notwithstanding the general Hatred of these two Nations to each other (i), he was

moved with very tender Compassion towards him ; 34 And going to bim, he bound up his Wounds in the 34 And went to him, and

best Manner he could (k), when he had poured bound up his Wounds, pour



( Where so many of that Profeffion were settled.] See Lightfoot's Hor. Hebr. in loc. where he produces a Passage from a considerable Jewish Writer, to prove, that Twelve thouJand Priests and Levites dwelt at Jericho ; which'if it had any Shadow and Degree of Truth, vindicates the Paraphrase, and sews how naturally the Priest and Levite were here introduced, without any Reflection on their Office.

(8) Came and looked on this miserable Object.] This is the Import of salwy nas od wy, as Raphelius has shewn, in his Notes from Xenophon, pag. 91.

(b) A certain Samaritan.] It is admirably well judged, to represent the Distress on the Side of the Jew, and the Mercy on that of the Samaritan; for Self-Interest would make them see, how amiable such a Conduct was, and lay them open to our Lord's Inference, ver. 37. Had it been put the other Way, Prejudices might more easily have interposed, before the Heart could have been struck with these tender Circumstances.

(i) Notwithstanding the Hatred of these two Nations to each other.] See Note (g) on John iv. 9. Vol. i. pag. 172. Some Writers tell us, this Hatred rose so high, that if a few and a Samaritan met in a narrow Way, they were exceedingly solicitous that they might pals without touching each other, for fear of Pollution on each Side. If this was Fact, it is a beautiful Illustration of the Humanity of this good Samaritan, who would not only touch this Jew, but took so much Pains to dress his Wounds, and to set him on his own Beast, supporting him in his Arms as he rode, as well as making such generous Provision for him at the Inn.

(k) Bound up his Wounds, &c.] As the few was stripped by the Robbers, ver. 30. we may probably suppose, the Samaritan used some of his own Garments for this purpose ; which was a farther Instance of wonderful Goodness, perhaps tearing them to make a more convenient Bandage. Of the Use the Ancients made of Wine and Oil in dressing fresh Wounds, see Bos, Exerc. pag. 24. and Wolfius on this Text.

(1) Two

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