427

13

fingiliano An tE TECafie z me Blau korgia Charity, Bow bounces and geleron fhoc é our love be B oly appear to police furn a difpofition? Where it the bouls? Do we not betray a and unteching fpirit? Are we not reftrained from proud, contra ing good, if not by malevolence, yet by a bafe ititacist Alas! who can fay, that he has uniform

looked

ked upon all men as his neighbours, and treated em with the fame kindness, which he fhould expect . himself in fimilar circumftances? How little do refemble our great Pattern, who has exhibited the ft extensive and difinterested benevolence! The ›rd Jefus "remembered us in our low eftate," d, though we were "finners and enemies," not ly stretched out his arm to refcue us from mifery, it gave himself a facrifice, and "died for the undly *." May the contemplation of this love exte us to "love one another, with a pure heart ferently +!"

At Bethany, about two miles diftant from Jerufaem, lived an amiable family, to which our Lord ems to have been much attached. Probably upon is return from the feast of tabernacles, he called at his village, to vifit Lazarus and his fifters, Martha and Mary, where he was received with great affection. The interview is mentioned, chiefly that we nay remark the different kinds of attention, which these two pious women paid to Jefus. Mary placed herself at his feet, like an humble fcholar, with an eager defire to imbibe his important inftructions. But Martha, to whom perhaps the chief care of their domeftic affairs belonged, difcovered her regard to him, by her folicitude to provide a proper entertainment for him; and, being too intent upon that object, the complained with fome marks of peevishness, that her fifter did not help her. Jefus, therefore; with much tenderness reproved Martha for her unseasonable and immoderate anxiety about the various concerns of the family, or the preparing of such accommodations, as were trifling, if not needlefs, and at the fame time folemnly reminded her, that, while many lower matters engaged her attention and diftracted her thoughts, "one thing" was of abfolute

#Rom. v. 6-10.

+ Pet. i. 22.

R 3

neceffity

neceffity, and that all others should give place to it. On this ground he commended the conduct of Mary, who appeared to be more “spiritually minded," as improving the opportunity for her own greateft advantage. He declared, therefore, that Mary had acted wildly in preferring "the good part," becaufe it is excellent in itself, and infinitely more valuable than all earthly poffeons, as being fecure and inviolable.

The example as well as the obfervations of Jefus upon this occafion will furnith folid inftruction. We fhould learn from him to fhew the influence of our religion, as well in our common intercourse with each other, as in the temple and clofef. In every houfe, where he was admitted, he delivered his heavenly doctrines, “his mouth speaking wifdom, and his tongue talking of judgment *." And fhail we be unwilling or afhamed to introduce any mention of our spiritual concerns, wherever we may be? How do we appear to have the mind of Jesus, if divine things engage no part of our private converfation? Do not fome plead the cares of a family, the hurry of business, and an attention to company, as if these were of the first consequence, or as if God were to be regarded, and the interefts of the foul confulted, only in the fecond place? What, then, has Jefus taught you? He declares, "One thing is needful:" but how many things are fo in your estimation! That, which he enjoins you, as important above all others, is either totally forgotten, or thruft afide, that you may be more at leifure to purfue that, which is of little worth, and cannot long be fecured to you. Even fome pious perfons are much obftructed in their ritual progrefs through an exceffive anxiety about r fecular affairs. They do not, therefore, as they t, glorify God by bringing forth fruit abundantly, do they enjoy the comforts of religion in them

felves. But the greater part of mankind feem entirely carnal; for they propofe no higher object to themselves, than to gratify their animal nature; as if "the one thing needful" were to make the most of the prefent life, to eat, drink, and be merry. A zealous regard to religion is condemned and derided, as extreme folly, though it be the trueft wisdom. The fervant of Jefus, who is obferved to "fit at his feet and hear his word," is complained of as deferting his poft. But his divine Mafter will plead his caufe to the confufion of his opponents; and, when they fhall be for ever separated from all that was dear to them, he will poffefs a treasure and a happiness in the heavens, "which thall not be taken away from him."

On another occafion, and in a different place, where Jefus had retired, he was requested by one of his difciples, at the conclufion of his devotions, to teach them to pray, as John alfo had taught his followers *. It cannot be fuppofed, that they had continued fo long with him in ignorance or neglect of this duty: for they must have learned the neceffity of it both from his example and his exhortations. But they now desired fome particular inftructions in it, perhaps fome form of prayer to be delivered to them; and it is fuppofed, that the moft eminent Jewish masters, as well as John the Baptift,,ave their refpective fcholars and adherents a fhort model for their worship. In compliance with their wifhes, then, he repeated, with certain trifling alterations, that brief but comprehenfive address to God,. with which he had furnished them before, as a directory to them in their devotions; and now he appointed it to be used as a stated form t.

It has been already obferved, that it might be adapted to the peculiar fituation of the disciples, and in

Luke xi. I-1.3.

↑ See Sect. 10.

tended only for that time; but that, as the expreffions are filtible for Chriftians in all ages and circumfrances, it may fill be retained with great propriety, both in public and private worship; though it could not be meant to exclude other petitions. The compolition is wonderful and excellent, beyond any commendation which we can offer. We call upon thofe, who delire to ferve God acceptably, to ftudy the full sense of all its parts diftinctly, and endeavour to enter into the true ipirit of it. Confider, how you pray. You are here taught to approach to God with affection and confidence as to your Father, yet with profound reverence as to him, who " hath prepared his throne in the heavens." His name fhould be dear to you; and you should implore grace for others, that it may be known and fanctified in every place, requesting alfo, that he would establish his kingdom in righteoufness by the everlasting Gospel, and that all the inhabitants of the earth may unite with thofe of heaven, in yielding him a cheerful and perfect obedience. Looking up in faith, you must ask your daily fupport from him. You must confefs to him your numerous and aggravated offences, humbly seeking his forgivenefs, and declaring your readiness to pardon every injury, received from your fellow-creatures. Yet, as you will be conftantly exposed to fresh temptations, entreat him to ftrengthen and preferve you by the power of his Spirit, and to refcue you out of the hands of your enemy.

Such are the fupplications, which you are taught Ter; but you should pray, as perfons in earnest, e unwilling to take a denial. For our Lord us, that, as one man prevails upon another, argument or through the influence of friendby his inceffant folicitation, you also, by the and importunity of your requests, may havė with God, and obtain his bleffing. The proТебра bour fuccefs are absolute and invio

lable.