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Joun. CHA P. XXII. CH A P. XH.

*CHA P. XX. 36 Master, which asked him, which is is the great command- the first commandment ment in the law ? of all ?

37 Jesus said unto 29 And Jesus anhim,

swered him, The first
of all the command-
mencs is, Hear, O II.
rael, the Lord our

God is one Lord;
Thou shalc love

30 And thou shalt the Lord thy God with love the Lord thy God all thy heart, and with with all thy heart, all thy soul, and with and with all thy soul, all thy mind.

and with all thy mind, 38 This is the first and with all thy and great command- strength: this is the ment,

first commandment. 39 And the second

31 And the second is like unto it, Thou is like, namely this, shalt love thy neigh- Thou shalt love thy bour as thy felf. neighbour as thy felf:

there is none other
commandment greater

than these.
40 On these two
commandmenes hang
all the law and the
32 And the scribe

39. Then certain of
said unto him, Well the scribes answering
Master, thou hast said said, Master, thou hast
the truth: for, there well saide
is one God, and there
is none other but he.

this question to him: Which is the chiefest Precept in the Law ? Fesus immediatly replied, That was the greatest of all which bid the Feros remember there was but. One God, whom alone they were to worship with all the Affections of their Soul, Deut. 6. 4. 10. 12. This, said he, is the greatest Command of all, and compre hends the whole Duty of Man towards God. The next like unto it enjoins the: loving of our Neighbor as one's selfy

, and contains, if rightly understood, all the: mutual Offices of Men one among another, Lev. 19. 18 than which there was no greater Precept in the whole Law: and that upon the observance of these depended the Authority

of the Law and the Prophets; and upon the neglect of them, all the Precepts contain' d in the Law and the Prophets would be altogether insignificant.. Then said a certain Lawyer, Master, thou haft rightly determind, since there is.


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33 And to love him with all the heart, and with all the under-, standing, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole-burnt offerings and sacrifices.

34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man

after that dorst ask him 41 While the Phari.

any question. sees were gathered together,

Jesus ask'd 'em, 42 Saying, what 35 And Jesus an 41 And he said unsthink ye of Chrift? swered and said, while them, How lay they whose fon is he? They he taught in the that Christ is Davids Jay unto him, The temple, How say the fon? fon of David.

scribes that Christ is

the son of David ? 43 He saich unto 36 For David him 42 And David him. them, How then doch fell said by the holy fell faich in the book David in fpirit call Ghost, The LORD of psalms, The LORD him Lord, saying,

said to my Lord, Sir faid unto my Lord, Sic 44 The LORD said thou on my right hand, thou on my right hand; unto my Lord, Sit till I make thine ene

43 Till I make thou on my right hand, mies thy footstool. thine enemies

thy rill I make chine ene

footstool. mies thy footstool ? but one God whom we must adore ; and if we love him as much as we are able, and without a Rival, and our Neighbor as our felves, we worship him much more acceptably than if we offer'd all manner of Sacrifice. Jesus observing his pious Reflection, commended him as one not far from the Doctrin of the Kingdom of Heaven. After this the Pharisees and Sadduces durft ask him no more questions.

But Jesus perceiving a great Multitude of the Pharisees got together, ask'd them how it came to pass that the Interpreters of the Law affirm'd the Meffiah should be born of the Family of David; since David himself, who was inspir'd by the Holy Ghost, speaks thus concerning him, Pfal. 110. 1. The Lord said unto my Lord, fit thon on my Right Hand, till I make thine Enemies thy Foot ftool? Since David calls



LUK 2.

45 If David then 37 David therefore

44 David there. call him Lord, how is himself calleth him fore calleth him Lord, he his son ?

Lord, and whence is how is he then his
he then his son ?

son ?
And the com-
mon people heard him

46 And no man
was able to answer
him a word, neither
durst any man (from

40 And after that, that day forth ) ask

they durst not ask hiin him any more que

any question at all. stions.


45 Then in the

These compare to them in his doc- audience of all the

people, he said unce
his disciples,

multitude, and to his crine,
2 Saying, The

fcribes, and the Pha-
risees sit in Moses seat.

3 All therefore whatsoever they bid you observe, that observe and do : but do

him his Lord, how can he be suppos'd to descend from David? In which words he intimated the vast disproportion between David and the Mefiah, and consequently that the Dignity of the Meffiah was celestial, since there is none among Men greater than that of King, and that David did not think any one fuperior to himself.

The Multitude listed attentively while he thus accosted the Pharisees, nor darst ary of them make any reply to him, nor after that day offer any more insnaring Questions.

CH A P. LVI. Jesus vehemently inveighs against the Vices of the Pharisees and Lawyers. Н.

commends the Liberality of a certain poor Widow. ESUS having, as we have related, avoided the Snares laid for him by the

Chief among the Jews, began to admonith his Disciples and the rest of his Hearers not to be corrupted by their evil Example. The Lawyers and Pharisees, said he, are appointed to instruct you in the Law of Moses : Take diligent heed therefore to what they recommend for your observation, and also not to imitate Kkk





CHAP. XXIII. CHAP. XII. CH A P. XX. not ye after their works; for they say, and do not.

Beware of the

46. Beware of the fcribes,

scribes, 4 For they bind J heavy burdens, and grievous to be born, and lay them on mens shoulders: but they themselves will not move them with one cf their fingers.

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

which love to which desire to borders of their gar- go in long clothing, walk in long robes, menos,

and love falutations in and love greetings in 6 And love the up- the market-places, the markets, permost rooms at feasts, 39 And the chief

and the highest and the chief seats in fears in the synagogues, seats in the synagogues, the fynagogues, and the uppermost and the chief rooms

7 And greetings in rooms at feasts ; at fcafts; the markets, and to be i called of men, Rabbi, Rabbi.

8-Due be not ye cal

their Morals, which are by no means conformable to their Doctrine. Beware of the evil example of the Lawyers, who that they may seem to interpret the Law with great exactness, impose many difficult Ceremonies upon others, to which they themlélves refuse to submit, and feverely injoin the observation of what they will by no means comply withal themselves; whereas men of integrity are wont in the first place carefully to practise that which they recommend to others. Whatever they do is merely out of oftentation, and for this reason they wear larger Phylacteries than ordinary, that the scarlet edgings of their Garments are broader, and their Robes longer : Thus they think to render themselves conspicuous, and to be di: stinguish'd from the Vulgar.. But they betray the true grounds of their Singularity, by eagerly contending for the uppermost places at Entertainments, and the chief Seats in the Synagogue; by being delighted with the Salutations of the People in the Streets, and the honorable appellation of Rabbi (i, e. Mafter) which are lo fær from being marks of a religious pious Disposition, that they are certain tokens of a proud and baughty Temper. As for you, who are all equal and Fellow






led Rabbi: for one is your master, even Christ, and all ye are brethren.

9 And call no man your father upon the earth : for one is your Father which is in heaven.

10 Neither be ye called masters : for one is your master, even Christ.

11 But he that is greatest among you, shall be your ser: vant.

12 And whosoever shall exalt himself, shall be abased ; and he chat shall humble him. self, Mall be exalted.

13 But wo unto you scribes and Pharisees, hypocrites; for ye shut up the kingdom of heaven against men: for ye neither go in your felves, nei. ther suffer ye them that are encring to go in.

!4 Wo unto you scribe and Pharisees, hypocrices

Disciples, do not you affed the title of Mafter, which is peculiarly due to the Mefiah, the common Master of you all ; nor let any one arrogantly impose his own private opinion upon others. Call not any one your Father, thereby fignify: ing your readiness to obey him in all things, since there is one only whole Commands you are necessarily oblig'd to obey, namely your Father which is in Heaven. Let no one among you assume the character of Guide over the rest, as if they were blindly to follow him in every thing; there is one infallible Guide, namely the Mehah, whom you may at all times securely follow without any danger of wandring. The true way to Greatness is to be eminently useful by performing all the good offices you are able; whereas on the contrary, the proud and domineer ing person shall be abas'd, and 'tis by Humility you may expect to rise.

Oye Lawyers and Pharisees, Hypocrites, you have provok'd the Divine Vena geance by shutting up all the Passages to the Kingdom of Heaven, or the knowledg of the true Religion, which you neither aspire after your selves, nor suffer others to search for, who else might be acquainted with it, and partake of the Happiness annex'd to the due performance of its Laws. Great shall be your Punishment, o ye Lawyers and Pharisees, Hypocrites, who cheat Widows of their Estates, imKkk 2


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