b a appealed to the excellence of his moral character. "Learn of me; for I am meek and lowly in heart.” "I do" always those things that please the Father." "Which of you convinceth me of sin ?" "I am the good shepherd." Here we must observe that one design of Jesus's coming into the world was to set men a perfect example. It was therefore suitable to his peculiar circumstances as a prophet, to turn the eyes of men towards his disposition and actions. The yoke of the law was so galling and grievous, that his pure and spiritual religion might well be called light and easy and the Jewish teachers were so severe and morose, and accordingly imposed on men such intolerable burdens, that our Lord's meekness and lowliness, which formed a strong contrast to their sternness and pride, was a most auspicious omen to his followers. And he promoted the reception of his C 7 John viii. 29. a. 46. c. x. 11. 'Exè di i y Matt. xi. 29. The following passage occurs in Plutarch of self praise. μόνον ἀλύπως καὶ ἀνεπιφθόνως, ἀλλὰ καὶ χρησίμως καὶ ἀφελίμως προσεισίον ἐςὶ τὰς ἐπαίνες, ἵνα μὴ τέτο πράττειν, ἀλλ ̓ ἑτερόν τι διὰ τότε δικάμε ὥρα πρῶτον εἰ, προίςοπῆς ἕνεκα καὶ ζήλε καὶ φιλοτιμίας τῶν ἀκκόντων, αὐτ τὸν ἄν τις ἐπαινέσειεν.—Ἡ γὰς ἔργον ἐμὲ καὶ λόγον ἔχεσα προτρέπη, καὶ παράδειγμα καὶ ζῆλον οικεῖον, ἔμψυχός εσι, καὶ κινεῖ καὶ παροτρύνει, και μεθ ̓ ὁρμῆς καὶ προαιρήσεως ελπίδας ὡς ἐφικτῶν καὶ ἐκ ἀδυναίων παρίςησι But since we should apply praise, not only without causing pain and envy, but also usefully and profitably; that we may not seem to do it, but to aim at some what else by means of it; consider in the first place whether any one praises himself to exhort his hearers, and to raise in them emulation and a desire to excel. For the exhortation which comprehends both actions and words, and an example and incitement of its own, is an animated one; and moves and urges us on, and impels and determines the will, while it inspires hope of an end which is attainable and not impossible, p. 544. ed. Paris. 1624. most useful lessons, by observing that what he taught was not ideal perfection, but was exemplified in his own life. The three last passages occur immediately after our Lord, notwithstanding his many great and good actions, had been traduced as an impostor and demoniac, and the Jewish rulers had sought his life. In such circumstances a vindication of himself was just, and shewed a becoming magnanimity and sense of dignity. But we should remember his own words, f that, if he had borne witness of himself without further witness, his witness would not have been sufficient and admissible. Whereas, though he & bare witness of himself, his witness was true; because he had an heavenly embassy to announce, and because the Father who sent him bare witness of him. But when our Lord spake of his personal dignity in the most exalted language, and called God his Father, he added, "The Son can do nothing of himself" and when, immediately afterwards, he foretold that all who were in the graves should hear his voice and should come forth, he repeated the humble acknowledgment, "I can of mine own self do nothing." Nor does this humility forsake him at any time, After his resurrection, when the glories of heaven were directly in his view, he used this condescending John vii. 12, 20, 30. • Plutarch justifies self praise in case of calumny or accusation, or censure of right conduct, and says that it proves elevation of mind and superior virtue. Plut p. 540, 1. language, "Go to my "Go to my " brethren, and say unto them, I ascend unto my Father and your Father, and unte my God and your God." When he appeared from heaven to St. Paul, he thus addressed him, "I am Jesus of NAZARETH, whom thou persecutest." And what are his words when he describes himself on the throne of his glory, and surrounded by all his holy angels, at the day of judgment? "Inasmuch as ye have done [a beneficent action] unto one of the least of these my brethren, ye have done it unto me." What astonishing condescension also will he shew in heaven itself! Those who watchfully prepare themselves for the final appearance of their Lord, which is represented to be as uncertain and sudden as the return of a Jewish bridegroom was from a marriage, will receive from him distinguished marks of honour, thus figuratively expressed: "He will gird himself, and make them place themselves at table, and will come and serve them." SECTION VIII. OF OUR LORD'S FORTITUDE. OUR Lord exhorted his apostles not to a fear their persecutors, who killed the body and could not kill the soul; but rather to fear him who was able to destroy both body and soul in hell. This was an exhortation to fortitude in professing and propagating the true religion. His example taught this duty in its whole extent. He shewed a noble contempt of worldly greatness by appearing in a low condition of life. During his public ministry he had not where to lay his head, some of his pious attendants ministered to him of their substance, and he paid the tribute money by miracle. He suffered hunger, thirst, and weariness; he was ever contending with the dulness of his diseiples, the incredulity of his kinsfolk, and the reproaches and injuries of the Jews. And he "pleased not himself;" but submitted to many and great evils, that he might please God and benefit mankind. Let us observe in particular instances what "contradiction of sinners" he endured, and what greatness of mind he displayed. When he had pronounced forgiveness of sins to a paralytic, some of the Scribes and Pharisees charged him with blasphemy for invading God's prerogative. Matt. x. 26, 28. bib. viii. 20. Luke viii. 3. d Matt. xvii. 27. Rom xv. 3. f Heb xii. 3. But they made the accusation in the reasonings of their hearts; and did not avow it openly. Notwithstanding this, Jesus, unawed by their authority, firmly but calmly expostulated with them for their evil thought; and argued that the discernment of a man's moral state might justly be allowed to Him whom God had vested with the power of working miracles. Having healed a man on the sabbath, who had laboured under an infirmity for thirty and eight years, the Jews persecuted him and sought to kill him. Jesus answered, "My Father worketh hitherto, and I work :" My Father preserves, governs and benefits the world without distinction of days; and therefore I also extend good to men on the sabbath. This mode of expressing himself furnished the Jews with an additional reason for seeking his life. Observe now, throughout the whole of the discourse immediately following, with what magnanimity our Lord perseveres in the same language. "The Son can do nothing of himself, but what he seeth the Father do." "The Father loveth the Son, and sheweth him all things which he himself doeth." The1 Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father." Probably on the sabbath after he had restored the lame man at the pool of Bethesda, our Lord intrepidly m vindicated his disciples against the Pharisees, who had censured them for plucking and eating ears of So v. Mark. ii. 6-11. ↳ John v. 17. iv. 21, 26, 30, 36, 37, 43, 45. |