When "the high priest asked Jesus of his disciples and of his doctrine; Jesus answered him, I spake openly to the world; I always taught in the synagogue and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me ? ask them who heard me what I spake unto them; behold they know what I have said." This is the language of prophetic authority, of conscious innocence, and of just wonder that his judge made no regular appeal to the testimony of witnesses and throughout the whole of his trial we must bear in mind that, agreeably to the singular circumstances in which he was placed, he had previously determined not to use the natural means of averting death. When he was afterwards adjured by the liv ing God to say whether he were the Christ or not; he answered with dignity as a prophet, " If I tell you, ye will not believe; and if I also ask you [such questions, as should lead you to a conviction of my Messiahship,] ye will not answer me nor release me." He then added, in deference to the high priest's adjuration, "I am: and hereafter ye shall see the Son of Man sitting on the right hand of the powerful God, and coming in the clouds of heaven." When Pilate asked him, Art thou the King of the Jews? conscious that the most vigilant governor could not have discovered any thing seditious in his conduct, he first observed that the suggestion came from his accusers, and that his kingdom was of a spiritual nature he then confessed that he was a King, and & Jolin xviii. 19, 20, 21. John xviii. 34-7. h Luke xxii. 67, 8, 9. and p. p. 66 k added with great dignity, "For this end was I born, and for this end came I into the world, that I might bear witness unto the truth: every one that is of the truth heareth my voice." Again: when Herod “* questioned him in many words, he answered him nothing;" he entered not into a historyof his conduct, or a defence against his enemies, like one intent on obtaining a powerful interposition in his favour; much less did he gratify Herod's expectation by working a miracle before him: but he appeared at his tribunal with the majesty of a judge, and not with the abjectness of a blasphemer and mover of sedition. We are next to observe what our Lord's conduct was towards his country. m His miracles and instructions, during the course of a laborious ministry, were almost all of them dispensed to the Jews. Considering the great number of his useful lessons and mighty works, the exceptions are very few. As he passed through Samaria in his way to Galilee, he 'instructed and converted many of the Samaritans. He wrought miracles on the servant of a Roman Centurion, on a "Samaritan leper, and on the daughter of a Syrophenician woman. However, when he commissioned the twelve, he gave them this injunction, "P Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not but go ye rather to the lost 4 sheep of the house of Israel." This was the affectionate language of the good Luke xxiii. 8-11. In Matt, viii. 5. and p. p. Matt. x. 5, 6. r Shepherd, who cared n Luke xvii. 16. for the sheep, and laid down his life for them. Jesus conducted himself as "a minister of the circumcision, to confirm the promises made to the fathers:" he preached first and chiefly to the 'heirs of the Abrahamic covenant: but as it was originally designed that the gospel should also be preached to the Gentiles, he incidentally afforded them a specimen of his future benevolence. Our Lord repeatedly forewarned his disciples of their impending danger from the Romans, and taught the serious and attentive among them in what manner to avoid destruction. But "there was "nothing covered, that was not to be revealed; nor hidden, that was not to be known. What Jesus said to them in darkness, they were to speak in the light; and what they heard in the ear, that were they to preach on the house tops." He likewise prophesied of the same event to the Jews, both by *parable and in direct terms. He twice addressed the following affectionate and, pathetic words to the Jews; "Oy Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her brood under her wings and ye would not!" And when from the surrounding hills he beheld that once holy and favoured city, and in spirit foresaw her desolation, he lamented and wept over her with great emotion; • Rom. xv. 8. 16, 17, 18. and p. p. in the Hebrew poetry, should here be observed. ii. sect. i. p. 200. Acts iii. 25. w Matt. x. 26, 27. Luke xvii. 31. Matt. xxiv. y Luke xiii. 34. Matt. xxiii. 37. * See part i. c. and the abrupt manner in which he expressed himself was an indication of genuine sorrow in his heart: "If even thou hadst known, at least in this thy Þ day, the things which belong unto thy peace! But now they are hidden from thine eyes." Christ's love for his country most eminently appeared in his dying for it. He died for the Jewish • nation; and not for that nation only, but for all the true sons of God wherever dispersed throughout the world. SECTION XII. OF OUR LORD'S PRUDENCE. THE great and singular assemblage of virtues in our Lord's character was ever guided by consummate prudence; which presided over his conduct, and gave a peculiar aptness and force to his words and actions. In his discourses there are express and implied precepts on the subject of this virtue. His disciples were not to lavish and hazard instruction and reproof on the obstinate and incorrigible. When he sent forth the twelve, he recommended to them the wisdom of the serpent. He taught his hearers to resemble the wise man who built his house on a rock. * Luke xix. 42. See p. 49. Even thou who hast so often offended, and abused such means of knowledge and reformation. At length, however, in this thy awful and final day of trial. See on this passage part ii. c. i. sect. 3, p. 373. John xi. 51, 52. a * Matt. vii. 6. bib. x. 16. с He proposed to his disciples the example of faithful and a wise stewards and servants. He instructed them to be as provident in their spiritual affairs as bad men were in their secular. He inculcated a watchful expectation of his coming by the parable of the wise virgins, who took oil in their vessels when they went forth to meet the bridegroom., But let us observe the prudence of his own conduct. We have seen with what wisdom, and discrimination of circumstances, he concealed or declared his high office of Messiah; and enjoined silence on his miracles, or permitted them to be published. It has been shewn how i superior he was to every difficult situation, and to every snare which the subtle malice of his enemies spread for him. It has also been observed with what remarkable fitness he sometimes prophesied under the veil of parables; and that he predicted events to his disciples in proper and perspicuous terms, and to his enemies in figurative and obscure ones. I have further enumerated instances where he declined a proud display of his boundless knowledge. m k Many other similar examples of prudence will suggest themselves to such as attentively consider his conduct. He did not tempt God by exposing himself to needless danger at any time. He absented himself from many of the national feasts at Jerusalem; partly that he might prolong his ministry to its due period d Luke xii. 42. Matt. xxiv. 45. p. 321. p. 331. i p. 129. e Luke xvi. 8, 9. Matt. xxv. 4. - p. 137, 8. |