appealed to a much greater testimony than that of John, even that of the God of Jacob himself who was continually bearing witness to the truth of his mission, by the many miracles he empowered him to perform; and who, at his baptism, had, in an audible voice from the courts of heaven, declared him to be his beloved Son; a voice which multitudes of people had heard, and, probably, even some of those to whom he was then speaking.

The Jews had long expected the coming of the Messiah; but they had expected him to appear as a temporal prince, who would not only restore the former lustre of the throne of David, but infinitely augment it, and even place it over all the kingdoms of the earth. And hence they were unwilling to acknowledge Jesus for the Messiah, notwithstanding the proofs of his mission were so undeniable, because they must, in so doing, have abandoned all their grand ideas of a temporal kingdom. Our Blessed Saviour, therefore, desired them to consult their own scriptures, particularly the writings of the prophets, where they would find the character of the Messiah so visibly displayed, as would convince them they were all fulfilled in his person. He likewise gave them to understand, that the proofs of his mission were as full and clear as possible, being supported by the actions of his life, which, in all things, agreed with his doctrine: for he never sought the applause of men, or affected secular power, but was always inoffensive and humble, though he well knew that these virtues made him appear little in the eyes of those who had no idea of a spiritual kingdom, but expected the Messiah would appear in all the pomp of secular authority. He concluded by telling them, that he himself would not be their accuser to the God of Jacob for their infidelity, but that Moses, their great legislator, in whom they trusted, would join in that unwelcome office; for by denying him to be the Messiah, they denied the writings of that prophet. Had ye (said he) believed Moses, ye would have believed me; for he wrote of me; but if ye believe not his writings, how shall ye believe my words?

What the result of our Saviour's defence before the Sanhedrim was we cannot tell, because none of the

Evangelists have acquainted us; but the sequel of the history informs us, that it no ways abated the malice of the Pharisees; for, on the very next sabbath-day, upon his disciples plucking a few ears of corn as they passed through the fields, and (from mere hunger) eating the grain after rubbing it out in their hands, they began again to clamor against this violation of the Sabbath. But our Blessed Saviour soon convinced them of their error, by shewing, both from the example of David, and the constant practice of their own priests (who never omitted the necessary works of the temple on the sabbathday)" that works of necessity were sometimes permitted, ❝even to the breach of a ritual command: that acts of mercy were the best and most acceptable method of serving God upon any day whatever: that it was inverting the order of things to suppose, that man was "made for the Sabbath, and not the Sabbath for the benefit of man; but, even if it were not so, that he, as the "Son of God, and, consequently Lord of the Sabbath, "had a power to dispense with the ceremonial laws con"cerning it." Thus did our Blessed Saviour prove, that works of mercy should not be left undone, though attended with the violation of some of the Mosaic institutions.

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A short time after our Blessed Saviour had this dispute with the Scribes and Pharisees, he went, on the sabbathday, into one of the synagogues at Jerusalem; and while he was preaching to the people, there stood before him a man whose right hand was shrunk and withered. The Pharisees, observing the compassionate Jesus advancing towards the man, did not doubt but he would attempt to heal him; and, therefore, watched him attentively, that they might have something to accuse him with to the people. The Saviour of the world was not unapprized of their malicious intentions. He knew their designs were to exercise every art they were masters of in order to put him to death. But, defying their impotent power,

the bade the man stand up in the midst of the assembly as

an object of public commiseration, and, turning himself to these superstitious observers of the sabbath, put the question to them, whether they thought it lawful, on the sabbath-day, to do good, or ill; actually to save life, or

negligently to destroy it? As if he had said, "Is it not "more lawful for me, on the sabbath-day, to save men's "lives, than for you to seek my death, without the least "provocation ?"

The force of this question was so great, and the arguments so undeniable, that they could not make any answer, and therefore pretended not to understand his meaning. On this our Blessed Saviour made use of an argument which stupidity itself could not fail of understanding, and which these hypocritical sophists, with all their arts, were unable to answer. What man (said the Blessed Jesus) shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath-day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath-day. Matt. xii, 11, 12.

In answer to the former question the Pharisees only said that they did not understand our Lord's meaning, but the last argument effectually silenced them, though they were determined not to be convinced. This unconquerable obstinacy greatly displeased the humble Jesus, who, looking at them with some marks of anger for their perverseness, commanded the poor man to stretch out his hand, which he had no sooner done, than it was restored whole as the other. This astonishing miracle performed in the midst of a congregation, many of whom, doubtless, knew the man while he labored under his infirmity, and in the presence of some of his most inveterate enemies, must certainly have had a great effect on the minds of the people, more especially as they saw that it had effectually silenced the Pharisees, who had not any thing to offer either against the miracle itself, or the reasonings and power of him who had performed it.

But though the Pharisees were silenced by our Blessed Saviour's arguments, and astonished at his miracles, yet they were so far from abandoning their malicious intentions, that they joined in consultation with the Herodians (though a sect quite opposite to them in principles) how they might take away his life, thinking, that if he continued his preaching, and working of miracles, the people

would wholly follow him, and their own power would soon become not only insignificant, but also contemptible.

The Blessed Jesus, knowing the evil intentions of his enemies, left Jerusalem, and retired, with his disciples, towards the sea-side; but which way soever he went, his name was now grown so famous, that prodigious multitudes, not only out of Galilee, but also from Jerusalem, from the provinces of Judea and Idumæa, and all the country about Jordan, as far as the Mediterranean Sea, to the coasts of Tyre and Sidon, hearing of his miraculous power in curing all diseases either with a word from his mouth, the touch of his hand, or barely the touch of his garment, came with their sick and possessed for help, and, as fast as they came, he cured them. Nay, to such a degree was his fame increased, that the very unclean spirits publicly confessed that he was the Son of God, till upon all occasions, they were restrained, and compelled to silence.

Our Blessed Saviour, finding great inconvenience in the numbers of people that came to him for relief, retired to a solitary mountain, where he continued all night in prayer, intending, the next morning, to make an election of some particular persons, who, after his departure out of this world, were to be his vicegerents upon earth, founders of his church, and propagators of his gospel.

Having spent the whole night in this pious exercise, our Blessed Redeemer lost no time in putting his beneficent design into execution; for no sooner had darkness withdrawn her sable veil, and the blushing rays of the morning adorned the chambers of the east, than the benevolent Redeemer of mankind called his disciples to him, and chose twelve, whom he ordered to be constantly with him, that they might learn from his own mouth the doctrines they were to preach to the whole world; that they might see his glory, the transcendant glory of the virtues which adorned his human life; and that they might be witnesses of all the wondrous works he should perform during his residence on earth, and by which his mission from the courts of heaven was to be fully demonstrated. The names of the twelve disciples whom our Blessed Saviour selected from the rest were as follow:

Simon (who is likewise named Peter) and Andrew.
James (commonly called the Great) and John.
Philip and Bartholomew.

Matthew and Thomas.

James (commonly called the Less) and Simon the
Canaanite.

Judas, the brother of James, and Judas Iscariot, who afterwards so justly deserved the title of Traitor. After our Blessed Saviour had made choice of these twelve disciples (to whom he gave the name of Apostles) perceiving the multitude gather round him, he called ) them nearer to him than the rest, and then preached to the people that most excellent discourse, commonly called the Sermon on the Mount; the substance of which is to the following effect.

The subject with which our Blessed Lord opened this inimitable discourse was that of happiness. He told his hearers that the highest happiness of men consisted in the graces of the Spirit, because, from the possession and exercise of them, the purest pleasures resulted; pleasures which satisfied even the Almighty himself. The rich, the great, the proud (said the great Redeemer of Mankind) are not happy, as you imagine; they are always wishing for what they cannot obtain; and their disappointments are poisoned arrows festering in their breasts. On the contrary, the poor in spirit, who discharge the duties of their station, whatever it be, with virtue and integrity, are the truly happy: they bless the Omnipotent hand that guards them from all dangers in this humble vale of sorrow and distress; and though they are excluded from enjoying an earthly kingdom, yet they have a much better reserved for them, eternal in the heavens. Blessed are the poor in Spirit; for theirs is the kingdom of heaven.

Nor are the jocose and flighty to be placed among the happy race of mortals; but on the contrary the afflicted, provided they rightly improve their afflictions; that is, if they are excited by them to mourn for their sins, and forsake their wicked courses. In this case, they shall here enjoy the consolation that their sins will be forgiven, and, after passing through the valley of the shadow of death, the fruition of eternal joys. Blessed are they that mourn;