self-will, self-preference, self-indulgence, which too commonly prevails; and see how truly amiable and excellent it appears. Let us only suppose all persons as earnest to promote the happiness of others, as they are studious of their own; let us suppose them as kind, as candid, as forbearing, as forgiving towards others, as they would wish others to be towards themselves: how different a scene would the world present!

If charity is such in itself, and such in its effects, we cannot wonder that "the end of the commandment is charity."

The love of our neighbour is also like the love of God, as proof of a character "renewed after the image of God." "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" 1 If we love the Father, we shall love his children, the creatures of his power, and the objects of his care. By this we know that we love God, because we love the brethren."

We see, then, how these two commandments are the test and touchstone, to which our hearts must be brought. Take the opportunity; examine them; and see how they bear the trial. To pass by, now, the first and great commandment :—if the rule which God has laid down for us, is, that we love our neighbour as ourselves ;-and if "the transgression of his law, is sin:"- how guilty are we in his sight: for how constantly have we transgressed! There are persons, who choose to put 1 1. John. iv. 20, &c.

1

out of sight the duty which they owe to God, and satisfy themselves that with respect to their neighbour they are blameless. But, I fear, this notion springs rather from their ignorance, than from their obedience. I fear that there is not one amongst us, in the different relations of life, as neighbour, or master, or servant, or parent, or child; or in the transactions of business, and use of property, whether much or little; not one who has done exactly as he would be done by who has fulfilled in all points, "the royal law, thou shalt love thy neighbour as thyself."

And if so, what follows? what except that which is written, "Let every mouth be stopped, and all the world become guilty before God:" for that "all have sinned, and come short" of his requirements.

Indeed, indeed, it would be vain to come before God as claimants, and not as suppliants. Poor is the support which we can derive from our own works, when they are tried in the balance which God has set up. We must strive so to love God, and so to love our neighbour, as if every failure in either duty would prove the failure of all our hope. But let our hope itself be fixed upon firmer ground, than any thing which we have done, or can do: and let us bless God, who offers us eternal life, not as the reward of our merits, but as purchased by the blood of Him, who "" gave his life a ransom for many."

41. While the Pharisees were gathered together, Jesus asked them,

42. Saying, What think ye of Christ? whose son is he? They say unto him, the Son of David.

Mark xii. 35-37. Luke xx. 41-44.

43. He saith unto them, How then doth David in spirit? call him Lord, saying,

44. The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

45. If David then call him Lord, how is he his son?

46. And no man was able to answer him a word, neither durst any man from that day forth ask him any more ques

tions.

These words were well suited to awaken the minds of the Jews, and to show them that more was intended in Scripture than they at first perceived. They had thought of Christ, of the Messiah who was to come, as the Son of David: probably as one like David: victorious over his earthly enemies, and delivering their country from a foreign yoke. But David in his psalms, writing by the Spirit of God, has this passage prophetic of the Messiah. The Lord said unto my Lord, i. e. God said unto my Lord, who is the Christ, Sit thou on my right hand, until I make thine enemies thy footstool. David, therefore, speaks of him as a superior; gives him a title of honour of divine honour; how is he then no more than David's son, a child of Adam?

This suggests a question to ourselves, Ihat think we of Christ? And may this question be always answered in words like these: " My soul doth magnify the Lord, and my Spirit hath rejoiced in God Saviour."

my

In spirit. Writing under the inspiration of the Holy Ghost.

LECTURE LVI.

CONDEMNATION OF THE SCRIBES AND

PHARISEES.

MATT. xxiii. 1—24.

1. Then spake Jesus to the multitude, and to his dis- Mark xii. ciples,

38-40. Luke xx.

2. Saying, The scribes and the Pharisees sit in Moses' 45–47.

seat.

3. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

As the scribes and Pharisees were the great adversaries of the gospel, it was needful for our Lord to point out their errors, and show how little weight was due to their authority. Such is the purport of the discourse contained in this chapter; from which we learn how heavy an account is laid up against all whose situation and office makes them leaders and teachers, and who betray the duty which they are bound faithfully to discharge.

Something, indeed, was committed to the scribes and Pharisees, which they could not corrupt: they sat in Moses' chair: the words of his law, which was the law of God, were read in the synagogue

X

every sabbath day: these were not changed by the mouth which uttered them: and these, therefore, the people were to observe and do. And this is the great blessing of a revealed word: and of a public worship, of which the revealed word makes a chief part. The people are enabled to "prove all things, and hold fast that which is good."

very

Still, where the accredited teacher is unfaithful, the path of duty here commanded is difficult : observe their words, but do not ye after their works. Those who say, and do not, who act contrary to their teaching, fearfully endanger the souls of others. When it is as St. Paul states; "Thou which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that makest thy boast of the law, through breaking the law, dishonourest thou God?" when things are thus, it carr hardly happen but that "the name of God should be blasphemed" through the transgression of those who ought to glorify Him, and to shine as lights in the world.

5. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

1 See Acts xv. 21.

"Moses of old time hath in every city them that preach him, being read in the synagogue every sabbath day,"

2

Phylacteries were sentences of Scripture, which the Jews bound upon their foreheads and their sleeves, making a literal interpretation of Exodus xiii. 9. "It shall be to thee for a sign upon thy hand, and for a memorial between thine eyes." They