Chapter Verfe

Matthew: he tells us the Pharifees, displeased xxii
at these parables, retired to confult how they
might entangle him in his talk. To effect this,
they sent some of their disciples with the He-
rodians, to him. They artfully, first flattered
him concerning his truth, the truth of his doc
trine, his independence, as fearing no man, (in
course, not Cæfar himself) and then asked him-
Is it lawful to give tribute unto Cæfar, or not?
(Mark adds-Shall we give, or shall we not
give?) If he had answered in the negative, they
would have accused him to the civil officers, as a
fomenter of rebellion. His method of evading
this infnaring question, viewing it in a political
light, is admirable. He asked them to shew him
the tribute-money, and demanding whose image
it bore, they replied Cæfar's. Then faid he-
Render unto Cæfar, the things which are Cæfar's:
and unto God, the things that are God's. (Here
it may be remarked, that previous to this (ch. xvii.
v. 27.) Jesus had, at the expence of a miracle,
complied with this custom to avoid giving offence
to the civil power.) Having in this manner foil-
ed, or disappointed the Pharisees and Herodians,
by an artful evasion, he was next attacked by the
Sadducees, which say, there is no refurrection,
they endeavoured to puzzle him, upon that fub-
ject, by stating the cafe of a woman, who, in
fucceffion (conforinable to the Jewish law) had
been the barren wife of seven brethren. The
question

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Chapter Verse question was; to which of those men the woman would be affigned at the refurrection. The answer here, is un-evasive, plain, and full of inxxii. 29 formation-' Ye do err, not knowing the scriptures, nor the power of God. For in the re'furrection, they neither marry, nor are given ' in marriage : but are as the angels of God in Heaven. But as touching the refurrection of 'the dead: have ye not read that which was spoken unto you by God, saying, I am the God ' of Abraham, and the God of Ifaac, and the God of Jacob ? God is not the God of the dead, but of the living.' Mark records nearly the fame answer. John is filent. Luke's account of this answer differs exceedingly from that of Matthew and Mark, and is not so easily under stood-The children of this world marry and

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are given in marriage: but they which shall be accounted worthy to obtain that world, and the refurrection from the dead, neither marry nor are given in marriage. Neither can they die any more: for they are equal to the angels,

* and are the children of God, being the children

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of the resurrection. Now that the dead are raifed, even Moses shewed at the Bush, when be calleth the Lord, the God of Abraham, and the God of Ifaac, and the God of Jacob (it was not Mofes, but the Lord himself who faid it) 'for he is not a God of the dead, but of the liv'ing: for all live unto him. By 'they which

'shall be accounted worthy to obtain that world,' I understand those whose good works (for without them, I will have nothing to do with election) have obtained for them the kingdom of Heaven: but the addition-' and the refurrec'tion from the dead,' seems to imply, that those only should rife from the dead, who were accounted worthy to obtain the kingdom of Heaven: and of fuch he says-Neither can they die

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any more, for they are equal unto the angels, ' and are the children of God, being the children ' of the refurrection.' This passage gives some support to the doctrine of pre-existence: the good, who were favoured with a refurrection to enjoy the kingdom of Heaven, could die no more: but the bad, might again and again be fent into the world, to expiate their former crimes. The story of Elias, may appear to run counter to this hypothefis, and I know not how to reconcile them, but by supposing the foul of Elias (whose history will certainly warrant the supposition) was not perfected but in the body of John the Baptist: after which, we are told, he was seen with Mofes and Jesus; by the faints Peter, James, and John. We will now return to St. Matthew. Jefus having thus fatisfied, or filenced the Sadducees likewife; he was again attacked by the Pharisees: one of their party, a lawyer or scribe,

Deuteronomy, vi. 5.

37

Thou

Chapter Verse asked him a question, tempting him, and saying, xxii. 36' Master, which is the great commandment in 'the law? The answer is admirable 'shalt love the Lord thy God, with all thy heart, ' and with all thy foul, and with all thy mind. 386 This is the first and great commandment. And 'the second is like unto it: Thou shalt love thy neighbour as thyself. On these two commandments, hang all the law, and the Prophets.' This short comment, according to St. Mark, drew this acknowledgment from the scribe,

Leviticus, xix. 18.

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Well master, thou hast said the truth, for ' there is one God, and there is none other but 'he; and to love him with all the heart, &c. ' and to love his neighbour as himself, is more ' than all whole burnt-offerings and sacrifices.' Upon which Jesus said to him-' Thou art not

far from the kingdom of God.' Mark, c. xii. Matthew doth not mention this circumstance; nor doth the lawyer's being in the end 'Not far * from the kingdom of God,' agree with the beginning, in which his question did not arife from want of information but as tempting Jesus. Luke, in the order of time or place, doth not record this question of the lawyer; it should, to correspond with Matthew and Mark, have been introduced ch. xx. v. 39, instead of which we find it recorded, with some variation and a beautiful illustration, ch. x. v. 25 to 37.-' And be* hold a certain lawyer stood up, and tempted him him saying, Master, what shall I do to inherit ' eternal life? Jesus asked him What is written

' in the law? How readest thou? he answered

• Thou shalt love the Lord thy God with all thy

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heart, &c.-And thy neighbour, as thyself.' To this Jesus replied-'Thou hast answered

right: this do, and thou shalt live.' The lawyer, willing to screen or justify himself, asked' And who is my neighbour?' Jesus, in reply, states a case stimulating the lawyer to answer his own question. A man journeying from Jerufalem to Jericho, was attacked by thieves; who wounded, stripped, and left him half dead. Two of his countrymen (one a priest) faw him without compaffion, and left him to his fate without remorse. Not so the Samaritan; he notwithstanding the prejudice of education, and the force of example; beheld the sufferer with pity; administered fuch relief as the immediate exigency required, or at least all that he had in his power; fat him upon his own beast, conveyed him to an inn, and provided every necessary for his present support, and future cure. Which now of these three, says Jesus to the lawyer, was neighbour to him who fell among the thieves? The reply could not be other than-He that shewed mercy.-' Go thou and do likewife,' was the concluding fentence. Jesus having convinced, or filenced his opponents, attacked them in his turn, faying-What think ye of Chrift? Whose 'fon

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