great joy, saying, "Lord, even the devils are subject to 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 Master 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 came into the world, in order to destroy him and his works, I saw him, with the swiftness of the lightning's flash, fall from heaven. Adding, in order to increase their joy, and prove that he really had 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 scorpions, and over all the power of the enemy and nothing shall by any means hurt you." Luke x. 19. Lest they should exult beyond measure in the honour 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 writfen in heaven." Luke x. 20. Nor could the blessed Jesus reflect on the unsearchable wisdom and goodness of the divine dispensations to mankind, without feeling extraordinary joy; so that his beneficent heart overflowed 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." Luke 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 desir ous of knowing whether the doctrines preached by Jesus were the same with those before delivered by Moses, asked him, What he should do to inherit eternal life? It is really amazing that any mortal should ask a question like this, with a view to tempt, not to be instructed! This was, though no stranger to the most secret however, the case; but the blessed Jesus, before done to the Pharisees, "Why temptthoughts of the heart, did not reply, as he had est thou me, thou hypocrite ?" He turned the Scribe's weapons against himself; what, said he, is written in the law, of which thou professest thyself a teacher, "How readest thou?" That law will teach thee what thou must do to be saved! and happy 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 heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself." 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, tions, was willing, as the sacred historian informs 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 neighbour?" A question very natural to be asked by a bigotted 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 father 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 extensive 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 assisting 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 those 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 descendant of Abraham in distress; and, therefore, those hypocrites could offer no reasons to palliate their inhumanity. Their stony hearts could behold the affecting object of an unfortunate Israelite, lying in the road naked and cruelly wounded without being the least affected with his distress. Though these teachers of religion were hypocrites, and wholly destitute of grace and charity, compassion glowed in the heart of a Samaritan, who, coming to the spot where this helpless object lay, ran to him; and though he found him to be a person of a different nation, and one who professed a religion opposite to his own, yet the hatred which had been instilled into 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, awakened by the sight of such complicated distress; his bowels yearned 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 couttries for travellers to carry their provisions. with them so that this compassionate Samaritan was enabled, though in a desart, to give the wounded 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 during 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 lawgiver, and asked him, "Which now of those three thinkest thou,. was neighbour unto him that fell among the thieves?" The lawyer, struck with the truth and evidence of the case, replied, without the least hesitation, "He that sheweth mercy on him." Upon which Jesus replied, "Go thou and do likewise." Perform 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 neighbour in respect to works of charity, and makeno enquiry with regard to his country or religion, but only with regard to his circum stances. 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 neighbours, it was impossible for him to do it on this occasion. The Jews had long considered the favours of a Samaritan as a more detestable abomination than the eating swine's flesh; yet, notwithstanding this prepossession, the lawyer was obliged to acknowledge that neither the priest nor the Levite, but the travelling Samaritan, by discharging the great office of humanity to the Jew in distress, was truly his neighbour; that the like humanity was due from any Israelite to a Samaritan in the like distressed circumstances; and, consequently, that men are neighbours, without any regard to country, kindred, language, or religion. 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 necessities 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. Jerusalem, and in the evening came to the house of Martha and Mary, the sisters of Lazarus, at Bethany. Martha 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 burthen of the service, complained to Jesus of the little care Mary took to assist her. "Lord, dost thou not care that my sister hast left me to serve alone? Bid her therefore that she help me." me." Luke x. 40. But Martha's officiousness incurred our Lord's reproof, who commended Mary for her attentive application to his doctrine. "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 at the feast of tabernacle was, by the council, cast out of the synagogue. This information excited the pity of the Son of God; and he resolved to make him full amends for the injury he had suffered. It was not long before he met the suffering 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 talketh with thee. And he said, Lord, I believe. And he worshipped him." John ix. 35, &c. We have hinted that the beggar was K k thoroughly convinced the person who opened his eyes was a messenger from heaven; it is, therefore, no wonder, that as soon as he knew Jesus was the person 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 Messiah-ship, directed his discourse to the people, and said unto them," For judgment I 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 his coming, but the effect it would have on the minds of men ; as it would 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, absolutely 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?" 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 your sin remaineth." If ye had not enjoyed the faculties and opportunities of discerning the proofs of my mission, you might have been considered as blind. But as ye are superior to the vulgar in point of learning, and at the same time your hearts averse from acknowledging the truth, your enlightened understanding will only aggravate your guilt. Having condemned the obstinacy and prejudice 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 in 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 flocks with the disposition of hirelings, yet when the wolf appeared, 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 dietates 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 inclosure, 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 shepherd himself could not enter, till the porter had opened the door. And from this circumstance, the following parabolical discourse may be easily understood : "Verily, verily, I say unto you, He that entereth not by the door of the sheep-fold, but climbeth up some other way, the same as a thief and a robber." John x. 1. Believe me, that whosoever in any age of the church assumed the office of a teacher without a commission from me, was a thief and a robber and in the present age he is no better who assumes that office without my commission, 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 they know his voice." John x. 2, 3, 4. The doctrine here inculcated is, that good from me, are thieves and robbers; but the sheep did not hear them." John x. 8. "I am the door," through which alone "By me, if any man enter in, he shall be any one can come acceptably unto God. saved, and shall go in and out, and find pasture." If any man believeth on me, he shall become a true member of the church of God upon earth, and shall from time to time receive such instructions, 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 the cattle were fed. and to kill, and to destroy: I am come that "The thief cometh not, but for to steal, men are obedient to the instructions of true and faithful teachers: and that in every case they might have life, and that they might shew them their duty with the greatest plain-You may easily know that I am neither a have it more abundantly." John x. 10. ness, not concealing it because it may be disagreeable to their inclinations. On the contrary, "A stranger they will 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 messengers of God, by their fruits, their doctrines, and their lives. Thus did the great Redeemer of mankind by this instructive parabolical discourse, explain to the pharisees the difference 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 shepherds must enter, but I am also the door of the sheep; it is by me that men enter into the spiritual inclosure of the church. "All that over came before me all those who in former times assumed the characters of teachers of religion, without commission thief nor a robber, by considering that the Nor am I an hireling shepherd, appointed by the owner to take care of the flock; Tam 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 au hireling, who proposes nothing but bis own interest, when he sees the wolf approaching deserts the sheep; 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: |