many instances in which the expression "answering," signifies, not answering to a question proposed in words, but a spontaneous speaking in answer to the thoughts of those who are addressed. Our Lord well knew what was passing in their minds, and came forward to meet their rising objections. In the case of the man with the withered hand, the question was put to our Lord by the Pharisees, "Is it lawful to heal on the Sabbath-days?"* but here, he puts the question to them. We see how soon Jesus began to improve the occasion in a way suitable to the day. He talks of the Sabbath, and of things relating to it. It would be very useful still to inquire, in a proper spirit, what might lawfully be done on this day, and what might not. Some things would be allowed, and others condemned.

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And yet, When we take

The question which our Lord now put to the lawyers and Pharisees, admitted of only one answer at all consistent with common sense: but would they give it? By no means. They held their peace." They felt that a just reply would subvert their own error, and justify Christ. Unable to maintain, but too proud to acknowledge, their error, they were silent altogether. So, when he asked of some of a similar character afterwards, whence the baptism of John was, whether it was from heaven, or of men; though they had been forward enough to give their opinion on other occasions, they merely said they could not tell. There was meanness, as well as obstinacy, in this conduct. we often meet with something very like it. some thoughtless men off their guard—that is, when they are not aware that what we advance can have any reference to them-they will say not a little to the purpose, and allow much, even on the subject of religion: but when they begin to suspect that we entertain, what surely is a truly benevo lent desire, the desire to do them good, how backward are they to acknowledge the plainest truths, and how unwilling to answer the simplest questions! Or, if they are not so rude as to maintain absolute silence, and if they feel themselves constrained to assent to some obvious principle; the very manner in which they signify their assent betrays their determination to resist the practical inference and personal application. If invited calmly to consider the question, they shun the light, or shut their eyes against it. They will not dwell on what, by just inference, would bear against themselves. They pretend not to see the force of the argument;

*Matt. xii. 10.

and indeed, they sometimes become very dull in their apprehension, and erroneous in their inferences, by the wilful indulgence of such a spirit. Let us all beware of giving place, in any degree, to this spirit: and let us, in reference both to ourselves and others, cultivate a spirit of candour and openness to conviction.

Finding that they made him no answer, our Lord proceeded boldly, in the presence of them all. "He took the man," or, "taking him by the hand," as the meaning is, when fully expressed: and this he did, we may believe, in the way of condescension and kindness to the man, and in order to turn the attention of the company to the miracle he was about to perform. "And he healed him"-he miraculously restored him to perfect health, and removed every vestige of the disease; thus conferring a signal blessing on the afflicted man, and adding another to the many signs of his own Messiahship. And having healed him," he let him go"-he dismissed him, or sent him away."

Not contented with having put the before mentioned question, in further justification of himself, Jesus appealed to their own conduct. "He answered them, saying, Which of you shall have an ass, or an ox, fallen into a pit, and will not straightway pull him out on the Sabbath-day?" This is similar to the argument from leading their animals to watering, which he employed in the preceding chapter, in defence of his healing, on the Sabbath, the woman who had the spirit of infirmity. We heard also Christ's reasoning in defence of works of mercy on the Sabbath in the 6th chapter, in the case of the man whose right hand was withered. We need not, therefore, enlarge on this point here. Surely, when these Jews themselves held it right, and were accustomed, to undergo, on the Sabbath, the labour necessary to relieve beasts of the stall, it was absurd in them to object to the relief which Jesus, with the utmost ease, afforded, on that day, to human beings.

"And they could not answer him again to these things." They were so overpowered by the force of what he said, that they could not find anything plausible to say in reply. Yet it is plain that they were so obstinate that they would not acknowledge that they were convinced. It would have been gratifying, if they had confessed and renounced their error; but they became sullen, and remained silent. If any of you, my friends, have been holding erroneous or defective views of religion, and are now beginning to be convinced

of it, learn, from the unamiable conduct of these Pharisees, not to be obstinate. Do not inwardly cling to such views, in defiance of scriptural evidence; and, if your better judg ment convince you of their fallacy, do not, for the sake of what you may be disposed to view as a dignified consistency, but what is really obstinacy and pride, do not hesitate to confess that you were mistaken, and do not hesitate to act according to your amended creed. If by scriptural arguments for a life of faith and holiness, you are reduced to the state in which you "cannot answer again to these things," do not stifle your convictions; for, if you do, there is a day coming in which the Lord himself will call you to account, and you shall be speechless. Say now, with due consideration, and practical improvement, like Job, "What shall I do when God riseth up? and when he visiteth, what shall I answer him?" Think well, too, of Jeremiah's question, "What wilt thou say when he shall punish thee?" Yield at once to the influence of gospel doctrine and precept now; so shall you be able to stand in the day of final reckoning.

Having thus briefly noticed the facts stated, and the chief practical lessons taught, in the opening verses of the chapter, let us leave them without farther remark, and turn our attention to the subject of the next five verses. In what our Lord here says, he is spoken of by Luke as putting forth "a parable." It is not exactly a parable, in the limited sense of a comparison, or in the form of a supposed case related as a fact; but it is certainly a parable, in the more general sense of grave instruction founded on a supposed case spoken of as such, and suggested by present circumstances. What Jesus now said was suggested by the circumstances in which he was placed, and by what he saw passing before his eyes. He spoke the parable to those who had been invited to the dinner, "when he marked how they" ambitiously "chose out," for themselves, "the chief rooms," or, as we should rather express it, the chief seats at the table, saying unto them, When thou art bidden of any man to a wedding," or wedding-feast, and, by parity of reason, to any entertainment, "sit not down in the highest room, lest a more honourable man," a man of higher rank, "than thou be bidden of him, and he that bade thee and him”—the master of the house who invited you both, "come and say to thee, Give this man place," or, give this place to this " and person, thou begin with shame to take the lowest room"-conscious of

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having exposed thyself by thy arrogance, and desirous to avoid the danger of being desired to move lower down. But," on the contrary, "when thou art" thus "bidden" to an entertainment, " go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend" (addressing thee by that kind and respectful title), "go up higher; then shalt thou have worship" (this English word is not now used in this way-instead of it we use the word respect, or honour), then shalt thou have honour" in the presence of them that sit at meat with thee." There is here, probably, a reference to that passage in Prov. xxv. 6: “Put not forth thyself in the presence of the king, and stand not in the place of great men: for, better it is that it be said unto thee, Come up hither, than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen."

This direction, as here given by our Lord, must at once commend itself to every person of any good feeling and sense of propriety, as a most just and becoming rule of conduct in company. The words in which it is given are too plain to require any explanation; yet, the more they are considered, the more does the beauty of them appear. The direction is, no doubt, to be understood as literally applicable to Christians situated as here supposed in society; yet it is not to be so limited: on the contrary, it is plainly intended to check pride, and encourage humility, universally. Our Lord himself leads us on to this extended application of it, when he closes, and sums up the parable, in these words, "For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted." The humility which Jesus here enjoins, must be considered as true Christian humility-humility founded in a deep sense of our own unworthiness, and leading us to walk humbly both with God and man. Humility, as operating in the way here enjoined, also implies a superiority of mind to mere external distinctions, and a readiness to give place to others. In reference to taking places in company-unquestionable as is the rule here laid down, and impossible as it is that it can ever operate too strongly, if properly understood, it may, from being misunderstood, operate in a very absurd way, and then be carried to such an extreme, as to become ridiculous. Thus, though no man ought ambitiously to affect distinction to himself, it would be annoying to others, and, on that account, improper, were persons of the higher ranks

systematically to insist on occupying the less honourable places. There are certain decencies of life, which are sufficiently understood, and agreed on by common consent; and the neglect, and especially the intentional opposing, of which would be unbecoming. It is to be remembered, too, that real pride may lurk under the appearance of humility in such cases. Without too much nicety, such matters should be arranged as quietly and quickly as possible; whatever wish may be expressed by the person, or persons, presiding, should be complied with immediately; and none should be offended. Thus, for the rational and scriptural exercise of humility in common life, there is need both for sincerity and discretion.

We may here observe, that true religion has an improving effect on the manners. Not that it transforms a rude peasant into a polished courtier; but, it certainly teaches, in many respects, those who attend to its injunctions, and feel its civilizing influence, to act as becomes their several stations, giving rules not only for their conduct to God, but for their conduct to men. Other advantages being equal, it makes an improvement on the manners much more certainly and satisfactorily than the best rules of mere worldly politeness. "My son," says the wise man, "hear the instruction of thy father, and forsake not the law of thy mother: for they shall be an ornament of grace unto thy head, and chains about thy neck." Besides, such becoming conduct, flowing from true piety and humility, is beautiful in the eye of God. More ornamental than any outward adorning whatever, is "the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price."

But, as already observed, true Christian humility is a very deep and a thorough humility. Let me beseech you all to seek that humility which originates in the heartfelt conviction of your lost, condemned, depraved, and helpless condition by nature, and which is carried out into the complete renunciation of self-righteousness, and into the thankfully consenting to be indebted solely to the free grace of God through Jesus Christ. And then, study to maintain an abiding sense of your remaining unworthiness and short-coming, and of your constant obligation to the same grace. In this way there will be in you a prevalent feeling of lowliness which will dispose you "not to think more highly of your selves than you ought to think, but to think soberly," and