or ventured, after that, to put any ensnaring question to him.

In reviewing this passage, let us, 1st, Be reminded that we have persons resembling the Sadducees in our own times. There are some who seek to subvert the leading truths of religion; and the method they pursue is very like that followed by the Sadducees of old. They rarely make the attack openly, like honest and generous assailants; but, they start difficulties, and endeavour to involve the subjects of inquiry in inextricable perplexity. They take up false views of doctrines, and will not be at the pains, or will not be so fair, as to receive correct information; and then they argue against these false views, as if they were the true. They draw, not a correct likeness, but a caricature, of Christianity, and then ridicule it. They invent absurdities of their own, and then impute them to heavenly wisdom. Let us avoid everything of this kind in ourselves, and guard against it in others. Says Paul to Timothy, "Avoid profane and vain babblings, and oppositions of science, falsely so called: which some professing, have erred concerning the faith."—" And their word will eat as doth a canker: of whom are Hymeneus and Philetus, who concerning the truth have erred, saying that the resurrection is past already: and overthrow the faith of some." To avoid this danger, let us be diligent to know the Scriptures, and the power of God; that we may oppose to the suggestions of infidelity the declarations of revelation, and, especially, those relating to Jehovah's omnipotence. Let us not stagger at any of the promises of God through unbelief; but, let us be "strong in faith, giving glory to God; and being fully persuaded that what he has promised he is able also to perform."

2. Let us be suitably affected by the doctrines of immortality and the resurrection here taught. How low and grovelling the mind of the infidel, who would be contented to live without God, and without good hope in the world, and then to die like the beasts that perish! Poor indeed is his hope of annihilation; and, poor as it is, it shall be utterly blasted. Let us be thankful for the light which the Word of God throws on futurity, and often put to ourselves the question, “What is a man profited if he gain the whole world, and lose his own soul? or, what shall a man give in exchange for his soul?" Let us, especially, be thankful for the strong light in which the doctrine of the resurrection is put in the New Testament. Let us think of its credibility,

its certainty, and its amazing circumstances and consequences. Let us prepare for it by the reception of the gospel, and by the submission of our hearts and lives to the grace and government of the Redeemer. "Let our conversation be in heaven, from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself."

وو

Once more, Let us improve this passage in reference to the endearing relations of life. We are here reminded that death is coming to break them all up, and that short is the time we are to sustain them. Far be it from us to regard them with indifference. Religion requires us to fulfil their duties with all affection and faithfulness. Yet, they are of very limited duration, and very little value, in comparison of eternity. "What is our life? It is even a vapour, that appeareth for a little time, and then vanisheth away.' Let us not, then, so set our hearts on these relations, as to neglect our salvation; let us not give to any connection such a place in our affections as shall keep the chief place from Christ. "He that loveth father or mother," saith he, "more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me." Divested of the special application to the times of distress in which they were written, there still remains something universally instructive in the words of the apostle, "He that is married careth for the things that are of the world, how he may please his wife;" "and she that is married careth for the things of the world, how she may please her husband." But, however those who are thus connected may properly study each other's wishes, neither of them should so far defer to the other, as to neglect the gospel, or act unworthily of the Christian name. Is it so that these relations shall not exist in the other world? Then we should surely seek to be connected with those who are dear to us by the tie that shall never be broken. But what is that tie? Is it the tie of sinful, or even of innocent, mere human attachment? Is it the tie of common friendship? Is it the tie of similarity of pursuits and sentiments, in reference to earthly things? Is it the tie of parents and children, or of brothers and sisters, or of husband and wife? No. It is none of all these. Those who have been connected in these ways shall often be stationed, hereafter, far apart, with the great gulf

between them. It is the tie of grace alone which will prove everlasting the tie of real, personal religion: it is the being so connected with God the Father through Jesus Christ, our elder brother, as to form part of his redeemed and adopted family. This alone can secure, but this will certainly and most completely secure, our living happily together in the same heaven for ever, though the present relations of life shall cease. Let us, then, most anxiously seek the formation of this tie with all whom we esteem and love; and let this be especially sought by those who are very nearly related to each other by blood, and by those who are partners by marriage. Lord, grant that we may all be suitably impressed by the affecting thought that all our present relations are to be dissolved. Lord, enable us all to prepare for that eternal state in which they neither marry nor are given in marriage, but are as the angels in heaven. "This I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy as though they possessed not; and they that use this world, as not abusing it: for the fashion of this world passeth away."

LECTURE CVIII.

LUKE XX. 41-47.

"And he said unto them, How say they that Christ is David's son? 42. And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, 43. Till I make thine enemies thy footstool. 44. David therefore calleth him Lord, how is he then his son? 45. Then in the audience of all the people, he said unto his disciples, 46. Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts; 47. Which devour widows' houses, and for a show make long prayers: the same shall receive greater damnation."

THIS passage contains two distinct topics our Lord's question respecting the person of the Messiah, and his caution against the pride and hypocrisy of the scribes and Pharisees. In our last lecture we considered his admirable reply to the captious question of the Sadducees on the subject of the resurrection; so completely were they answered and confuted, that they were silenced, and did not venture to interrogate him afterwards. The Pharisees, however, as we noticed before, from Matthew and Mark, came forward again, and asked him which was the greatest commandment of the law, on which he told them not only the first and great commandment, but the second also, which was like it the former consisting in love to God, and the latter in love to man. Having thus triumphantly replied to all the ensnaring questions of his adversaries, he turns round on them, and proceeds to examine them, as in the passage just read. We have the same history in Matthew and Mark.* Matthew's account is somewhat more circumstantial than that of the other two evangelists. It begins thus: "While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ?

This was an important question indeed, and one which we should consider him as putting to us. Do we think of him, then, at all? do we turn our minds towards him with * Matt. xxii. 41 to the end; Mark xii. 35-37.

anything that deserves the name of thought? It is one of the characteristics of the wicked, that "God is not in all their thoughts;" but believers are exhorted to "think on these things." Let us beware lest what relates to him be as if it were nothing to us. Or, if we do think of him, do we think meanly of him? There are many to whom he presents "no form or comeliness, no beauty that they should desire him." All who are his think very highly of him. "To them that believe he is precious;" he is "all and in all." What do we think of the constitution of his person, of his character, and of his mediatorial work? Are our views on these vital subjects scriptural in themselves? and are they held by us in faith, and so as to be influential on our heart and conduct? Do we receive him in all his offices? Do we practically deem him worthy of all reverence, trust, love, and obedience? Our deliberate judgment of Christ will give the tone to all our other opinions, and even determine our state and character before God, and regulate our affections and lives. May the Lord enable us to adopt and hold fast sound sentiments on this grand topic. } We find, then, that it was the Pharisees our Lord now began to catechise; and they were, probably, attended, as usual, by some of the scribes, or teachers of the law, who joined them in their opposition to him. He took them, not singly, nor a few at a time, but "while they were gathered together," and in a strong body. "Associate yourselves, O ye people, and ye shall be broken in pieces.”"Gird yourselves, and ye shall be broken in pieces: take counsel together, and it shall come to nought; speak the word, and it shall not stand." Mark mentions, also, that this took place while Jesus still "taught in the temple." Our Lord asked their opinion of Christ-what ideas they entertained of the Messiah; and he expressly put to them. the question, "Whose son is he?"* To this question they replied readily, "They say unto him, The son of David. There could be no difficulty in answering this question, as it related to a point universally understood and acknowledged by the Jews, namely, that Messiah, when he came, was to be of David's family. For this they had the best authority, seeing God had promised to David that he would raise up of his seed to sit on his throne for ever; in other words, to establish his dynasty for ever in the kingdom of Messiah;† and had afterwards thus spoken explicitly, by * Matthew. +2 Sam. vii. 12-16; Ps. lxxxix. 4, 29, 36; Isa. xi. 1.