Master's kingdom, still dreaming of a temporal sovereignty. This our Saviour, by his Divine Spirit, knew; and therefore, to give a proper check to their ambitious thoughts, he first informed them, that the only way for any man to become great in his kingdom, was to be lowly in his own esteem; and then calling a little child, and setting him in the midst of them, he proposed him as a pattern of meekness and humility. Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Unless ye be humbled 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 becoming the greatest in my kingdom, that ye shall not even 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, that man is really the greatest in my kingdom. Whosoever, therefore, shall humble himself, as this little child, the same is greatest in the kingdom of heaven. He likewise cautioned them against doing the least injury, or giving any offence, to such as believed in him, even though they were little children. Whosoever (said he) shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and he were cast into the sea. And to remove the occasion of all such offences, he exhorted them to mortify their inordinate affections, though they were as dear to them as an eye, an hand, or a foot, because his heavenly father (like a diligent shepherd that delights in the recovery of a stray sheep) would not that any believer should perish.

Having said thus much, our Lord next proceeded to lay before his apostles some excellent rules relative to brotherly reproof, church censures, and forgiveness of injuries. The more strongly to enforce the last duty, he related to them the parable of a certain king, who, calling his servants to account, found that one of them owed him an immense sum, no less than ten thousand talents, which, upon his insolvency, and humble petition, he freely

forgave. The wretch, who had received this indulgence, was no sooner out of the king's presence, than hese ized upon his fellow-servant for a trifling debt of only an hundred pence, and cast him into prison, even though he had used the same pathetic intreaties to him, that himself had done to the king his master: which, when the king came to understand, he sent for the ungrateful monster, upbraided him with his baseness and cruelty, and, in a rage, ordered him to prison, till he should discharge the whole of his own debt. And so likewise (says our Lord in the application) shall my heavenly father deal with all such as will not forgive their brother's trespasses.

While our Blessed Lord was giving these instructions to his disciples, he was interrupted by James and John, the two sons of Zebedee, who informed him that a certain stranger had cast out devils in his name, but that he had forbidden him because he did not join himself to their company. Our Lord was far from approving of this their conduct, because he looked upon it as a sure argument, that whoever did miracles in his name could be no enemy to his person. Forbid him not: (says he) for there is no man which shall do a miracle in my name, that can lightly speak evil of me.

This interruption of James and John finished the discourse for the present, and our Lord, with his apostles, prosecuted their journey for Capernaum. They had no sooner arrived at that city, than the collectors of a certain tribute for the use of the temple came to Peter, and asked him if his master would pay it? Peter promised that their demand should be satisfied; but, on a more mature consideration, he was fearful of asking his master concerning his paying the tax on any pretence whatever. Our Lord was no stranger to what had happened, and the consequences arising therefrom, namely, Peter's fears for having made the promise of payment without having first mentioned it to his master. As soon, therefore, as our Lord saw Peter, he said unto him, "What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? Of their own children, or of strangers? Peter replied, Of strangers. Our Lord rejoined, then are the children free; meaning, that as he was himn

self the Son of the great King, to whom heaven, earth, and sea belong, he had no right to pay tribute to any earthly monarch whatever, because be held nothing by a derived right. But the Blessed Jesus was always careful to avoid giving any offence, and therefore resolved to acquiesce in the payment of the tribute demanded, which he obtained by means the most miraculous that can be conceived. He ordered Peter to take a line and hook, go to the sea, and throw it in, and 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 shalt find a piece of money: that take, and give unto them, for me and thee.

The reason of our Lord's taking this extraordinary method of paying the tribute money was, because the miracle was of such a nature as could not fail demonstrating to the people that he was the Son of that God for whose services it was gathered. 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 was affected only in a small degree, it was better to recede a little from maintaining their just privileges, than to offend their brethren, or disturb the state, by an obstinate resistance.

The time was now approaching for the celebration of the Feast of Tabernacles, at which all the males of the Jewish nation capable of travelling repaired to Jerusa lem, and, during the whole time of the feast, dwelt in tabernacles, or booths, made of the boughs of trees, in commemoration of their ancestors having had no other habitation during their forty years sojourning in the wilderness. To this feast some of our Lord's relations desired he would accompany them, and there shew himself openly to the heads of the Jewish nation. They did not themselves believe that he was the great prophet so long expected; and condemned the method he pursued in the discharge of his public ministry. They could not con

ceive what were his reasons for spending so much time in the deserts, and remote corners of the kingdom, while he assumed so public a character as that of the Redeemer of Israel. Jerusalem, the seat of power, was, in their opinion, much the properest place for him to deliver his doctrines, and work his miracles. They thought that if he did this before the great and learned men of the nation, he might obtain their favor, which would have great weight in increasing the number of his followers, and might, in the course of time, induce the whole nation to own him for the Messiah.

Our Lord well knew the rancorous prejudice of the inhabitants 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 there was very little reason to imagine that they would believe his miracles, or embrace his doctrine; but, on the contrary, that they would, if possible, destroy him, before he had finished the work, for which he took upon him the veil of human nature, and, for a time, resided among the sons of men. My time, (said the blessed Jesus to his 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. As if he had said, "It is not proper for me to go up 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 doctrine I have preached 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 sufferings is not yet come, it is not prudent for me to go so soon to Jerusalem."

There was also another reason why our Lord did not chuse to accompany his relations to the Feast of Tabernacles: the roads were crowded with people, and as they would naturally have gathered round him, and accom panied him the whole way, it might have given fresh 3 G

VOL. iii.

offence to his enemies, and, in a great measure, have prevented his miracles and doctrines taking the desired effect. He, therefore, chose to remain behind till the multitude were all gone, when he set forward, in as private a manner as possible, for Jerusalem, accompanied by his twelve apostles, and many others, who had long been his most strenuous disciples.

The nearest way to go from Galilee to Jerusalem was through a principal part of the province of Samaria, the inhabitants of which entertained the most inveterate hatred against all those who went up to worship in Jerusalem. On their journey our Lord sent two of his apostles before him to a place in Samaria, that they might find a proper reception for him against his arrival thither. But when the prejudiced Samaritans found the intention of his journey was to worship in the temple of Jerusalem, they refused to receive either him or his disciples into their houses.

On the return of the two messengers with this intelligence, James and John were so exceedingly incensed, that they proposed to their master to call for fire from heaven to destroy such inhospitable wretches, alledging, in excuse for such violent proceedings, the example of the prophet Elijah. But our Blessed Lord, desirous of displaying examples of humility on all occasions, sharply rebuked them for entertaining so unbecoming a resentment for such an offence. Ye know not (said he) what manner of spirit ye are of. Ye are ignorant of the sinfulness of the disposition ye liave now expressed; nor do ye consider the difference 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 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 unsuitable to the Mosaic dispensation.

Lut the Gospel breatheth a very different spirit; and the intention of the Messiah's coming into the world was not to destroy, but to save the lives of the children of men. And (that he might prove his doctrine by his