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capital of Galilee, and, from being built on the borders of the lake of Genesareth, a place highly convenient for his designs: for, besides the numerous inhabitants of that city, the trading towns on the lake were crowded with strangers, who, after hearing the doctrine of the gospel preached by Jesus, would not fail to spread, in their respective countries, the happy tidings of salvation.

Though it was expedient that he should spend a considerable time in preaching and working miracles, to confirm his mission, and instruct his disciples in the doctrine they were afterwards to publish to the whole world, this could not be done at Jerusalem, the residence of the Scribes and Pharisees, whose ambition would never have suffered so celebrated a teacher as Jesus to reside among them: these countries were, therefore, the only places where he could, for any time, take up his residence, and instruct the people in such a manner, as to answer the great intention of his coming into the world.

If any should enquire why he chose Capernaum in preference to all the other places situated on the lake of Genesareth, we reply, because he was certain of being favourably received by the inhabitants of that city. He had gained the friendship of the principal family by restoring to health a favourite child, who, to all human appearance, was just stepping into the bosom of the grave. Nor was this family the only friends he had in that city; so stupendous a miracle could not fail of procuring the love and esteem of all the relations of that noble family; besides, so benevolent and surprizing a miracle must have conciliated the respect of all the inba bitants of Capernaum; who could not be ignorant of so remarkable an eveut. And accordingly our Saviour spent here, and in other places bordering on the lake, two or three years of his public life; so that the inhabitants of these parts enjoyed a considerable share of the blessed company, and divine instructions of the Son of God.

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It will prove acceptable here, it is presumed, to give a short description of this celebrated lake, called in the Old Testament, the Sea of Chinnereth; but in the New it has three different appellations, being called the Sea of Galilee, from the province of Galilee in general; the Sea of Tiberias, from a city of that name on its western shore; and the Lake of Genesareth, from a particular tract of Galilee, extending a considerable way along its western side,

According to Josephus, it is an hundred furlongs in length, and forty in breadth. The bottom is of gravel, which renders the waters both of a good colour and taste. It is softer than either fountain or river water; and at the same time so cold, that it will not warm, though exposed to the rays of the sun, in the very hottest season of the year. The river Jordan runs through the midst of it, which stocks it with a great variety of fish, of a peculiar form and flavour, not to be found in any other place.

The countries surrounding this lake were large, fertile, and populous, especially the two Galilees, which had a great many towns, and a multitude of villages, the least of which contained fifteen hundred souls. On the east side were the cities of Chorasin, Bethsaida, Gadara, and Hippon; on the west, Capernaum, Tiberias, and Tarichea. And from all these advantages, it was a common saying among the Jews, that God loved the sea of Galilee above all other seas. An observation strictly just, if to these we add its greatest advantage, namely, that this sea, above all others, was frequently honoured with the divine presence of the great Redeemer of mankind, while he dwelt at Capernaum, and even once after he arose from the dead.

While Jesus tarried at Capernaum, he usually taught in the synagogues on the sabbath-day, preaching with such energy of power as greatly astonished the whole congregation.-Hedid not, however, constantly

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confine himself to that city, the adjacent country was often blessed with his presence, and cheared with the heavenly words of his mouth.

In one of the neighbouring villages he called Simon and Andrew, who were following their occupation of fishing on the lake, to accompany him. These disciples, who had before been acquainted with him, rea. dily obeyed the heavenly mandate, and followed the Saviour of the world. Soon after he saw James and John, who were also fishing on the lake, and called them also. Nor did they hesitate to follow the great Redeemed of mankind; and, from their ready compliance, there is reason to believe that they, as well as Simon and Andrew, were acquainted with Jesus at Jordan; unless we suppose, which is far from being improbable, that their readiness proceeded from the secret energy of his power upon their minds. But however this may be, the four disciples accompanied our Lord to Capernaum, and soon after to different parts of Galilee.

How long our Saviour was on this journey cannot be determined. All the evange lists have mentioned is, that he wrought a great number of miracles on diseased persons; and that the fame of these wonderful works drew people from Galilee, Jerusalem, Judea, and beyond Jordan. Nor was the knowledge of these miracles concealed from the heathens, particularly in the inhabitants of Syria; for they also brought their sick to Galilee to be healed by him. Consequently, the time our blessed Redeemer spent in these tours must have been considerable, though the evangelists have said very little concerning it.

But whatever time was spent in these benevolent actions, the prodigious multitudes which flocked to him from every quarter, moved his compassion towards those who were bewildered in the darkness of ignorance, and determined him to preach to them" the words of eternal life."

For this good purpose he ascended a mountain in that neighbourhood; and placing himself on an eminence, from whence he could be heard by the throngs of people attending him, he inculcated, in an amazingly pathetic manner, the most important points of religion. But, alas! they were coldly received, because many of them were directly opposite to the standing precepts delivered by the Scribes and Pharisees. Surely these people who had seen the blessed Jesus perform so many benevolent actions to the poor, the diseased, and the maimed, might have entertained a more favourable opinion of his doctrine, and known that so compassionate and powerful a person must have been actuated by the spirit of God; and, consequently, that the doctrine he taught was really divine.

He opened his excellent sermon with the doctrine of happiness, a subject which the teachers of wisdom have always considered as the principal object in morals, and employed their utmost abilities to convey a clear idea of it to their disciples, but differed very remarkably with regard to the particulars in which it consisted. The Jews were in general persuaded, that the enjoyments of sense were the sovereign good. Riches, conquest, liberty, mirth, women, fame, revenge, and other things of the same kind,afforded them such pleasures, that they wished for no better in the Messiah's kingdom, which they all considered as a secular one; and that a golden, instead of a "sceptre of righteousness," would have been the "sceptre of his kingdom." Nay, the very disciples themselves long retained this notion, and first followed him with a view of obtaining honours, profits, and pleasures, in their posts under him.

Our Lord and Master, therefore, to shew his bearers in general, and his disciples in particular, the grossness of their error, declared that the highest happiness of men consists in the graces of the spirit; because, from the possession and exercise of them, the purest pleasure results; pleasures which

satisfy even the Almighty himself, and constitute his ineffable felicity. The rich, the great, the proud, said our Lord, in whom the wisdom of God was fully displayed, are not happy as you imagine; they are always wishing for what they cannot obtain, and their disappointments are poisoned arrows festering in their bosoms. On the contrary, the poor in spirit are the truly happy, who discharge the duty of their station, whatever it be, with virtue and integrity; and bless the omnipotent hand who fashioned them in the womb, and guards them from all danger in this humble vale of sorrow and distress; and though they are excluded from enjoying an earthly kingdom, yet they have a much betterreserved for them, eternal in the heavens. "Blessed are the poor in spirit: for theirs is the kingdom of heaven."

The jocose and flighty are not 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, forsake their wicked courses, and seek a better country. For they shall here enjoy the consolation, that their sins may be forgiven; and, after passing through the valley of the shadow of death, the fruition of eternal joys. "Blessed are they that mourn: for they shall be comforted."

The truth of this heavenly aphorism is very evident; for what has so great a power to turn the feet of the sons of men into the path of virtue, as affliction? Has not affliction a natural tendency to give mankind a distaste to the pleasures of the world, and convince them they are nothing more than vanity and vexation of spirit; and, consequently, to demonstrate that they must seek for happiness in things more solid and permanent than any in this vale of tears? Affliction awakens the most serious thoughts in the mind; composes it into a grave and settled frame, very diffe rent from the levity inspired by prosperity; gives it a fellow feeling of the sorrows of others; and makes it thoroughly sensible of

the danger of departing from God, the source and centre of all its joys.

Nor are the passionate happy: but, on the contrary, the meek. Those who have subdued their tempers can patiently bear provocation, and are strangers to that destructive passion, envy. The meek shall inherit the choicest blessings of the present life; for, indeed, they principally flow from that benevolent and heavenly temper of mind. Meekness consists in the moderation of our passions, which renders a person lovely and venerable in the eyes of his fellow-mortals; and thence he possesses their sincere esteem, while the passionate and envious man is considered as despicable, though adorned with the robe of honour, and dignified with the most ample professions. "Blessed are the meek for they shall inherit the earth."

Men through vanity and blindness, consider those as happy, who enjoy the plea-sures of this life, by rioting in luxury and excess. But this is far from being the case; on the contrary, those are the truly happy who have the most vehement desire of treading the paths of virtue and religion. For they, by the assistance of the Holy Spirit, shall obtain every thing they desire; shall be happy here in the practice of righteousness; and after this transitory life is ended, shall be received into the blissful mansions of the heavenly Canaan. "Blessed are they that hunger and thirst after righteousness; for they shall be filled.".

Resentment of injuries is not a spring of happiness, but forgiveness of them; and being of a humane and beneficent disposition, rejoice when they can perform a benevolent action, especially to their fellow-mortals in distress. The merciful shall see themselves recompensed even in this life: for they shall find, after many days, the bread they have cast upon the waters of affliction, returned tenfold into their bosom. And surely nothing can surpass the pleasure felt by a generous mind, at having relieved a brother,

when pressed beneath a load of misfortunes; the pleasure is divine; it is god-like! "Blessed are the merciful for they shall obtain mercy."

From indulgences in sensuality, no comfort can arise it is the lot of those who have mortified their carnal appetites, to enjoy an inward purity of mind. With what delight do we behold the glories of the sun, and contemplate the beautiful scenes of nature that surround us! But what proportion has this to the ineffable delights that must fill the minds of those who behold the great Creator himself, who called the whole universe from nothing, and still supports it with the word of his power?" Blessed are the pure in heart: for they shall see God."

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The tyrants and conquerors of the earth, who disturb the peace of mankind, are far from happy. It falls to the share of those who love their fellow creatures, and do all in their power to promote peace and har mony among the children of men. For they imitate the greatest perfection of their Maker; and therefore shall be acknowledged by him for his children, and participate of his happiness. "Blessed are the peace-makers: for they shall be called the children of God."

Nor does happiness consist in liberty and ease, if those privileges are purchased at the expence of virtue; it is the consequence of a persecution for conscience sake; for those who have suffered the severest trial that human nature is capable of sustaining, shall be honoured with the highest rewards in the blissful mansions of eternity. "Blessed are they who are persecuted for righteousness' sake; for theirs is the kingdom of heaven."

Contentment is not to be expected from the applause of the world; but will be the portion of those who are falsely reviled for their righteousness, and share in the affronts offered to God himself; for by these persecutions the prophets of all ages have been distinguished. Blessed are ye when men

shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad : for great is your reward in heaven: for so persecuted they the prophets which were before you." Matt. v. 11, 12.

These are the declarations, with regard to happiness, made by the Son of God; and surely we ought to confide in the words of him who came down from heaven for the express purpose of reclaiming the wicked, and gaining for them an inheritance in the heavenly kingdom by preaching the doctrine of repentance, and the absolute necessity. they were under to practise every moral duty.

Having shewn in what true happiness consisted, our Saviour addressed himself to his disciples, and explained their duty as the teachers appointed to conduct others in the paths that led to eternal felicity: excited them to diligence in dispensing the salutary influences of their doctrine and example, that their hearers might honour and praise the great Creator of heaven and earth, who had been so kind to the children of men.

As his definition of happiness was very different from what the Jews were accustomed to hear from the Scribes and Pharisees, he thought proper to declare, that he was not come to destroy the moral precepts contained in the law of the Prophets, but to fulfil or confirm them.

Nothing is so steadfast as the eternal truths of morality; the heavens may pass away,and the whole frame of nature be dissolved, but the rules of righteousness shall remain immutable and immortal. And therefore, he ordered his disciples, on the severest penalties, both to enforce by preaching and example, the strict observation of all the moral precepts contained in the sacred writings; and that in a much greater latitude than they were taken by the teachers of Israel. And, in consideration of the frailties of human na

ture, taught them that excellent form of prayer, which has been used by Christians of all denominations to this very day.

Our Father who art in heaven, &c. If earthly parents are called fathers, the Almighty has the best title from every creature, and particularly from men, being the father of their spirits, the maker of their bodies, and the continual preserver of both.

sincerity, as we pray, not for ourselves only, but for all the human race.

Who art in heaven. These words do not suppose the presence of God confined; he is present every where; about our paths, and about our bed, and narrowly inspecteth every action of the sons of men. But they express his majesty and power, and distin guish him from those we call fathers upon earth, and from false gods which are not in in-heaven, the happy mansions of bliss and felicity, where the Almighty, who is essentially present in every part of the universe, gives more especial manifestations of his presence to such of his creatures as he hath exalted to share with him in the eternal felicities of the heavenly Jerusalem.

Father is the most magnificent title vented by philosophers or poets, in honour of their gods. It conveys the most lovely idea possible to be conveyed by the human breast. As it is used by mankind in general, it marks the essential character of the true God, namely, that he is the first cause of all things, or the Author of their being; and, at the same time, conveys a strong Hallowed be thy name. By the name of idea of the tender love he bears to his crea- God, the Hebrews understood God himself, tures, whom he nourishes with an affection, his attributes and his works; and therefore, and protects with a watchfulness, infinitely the meaning of the petition is, May thy exsuperior to that of any earthly parent. The istence be universally believed, thy prename of Father also teaches us, that we sence loved and imitated, thy works adowe our being to God, points out his good-mired, thy supremacy over all things ness and mercy in upholding us, and expresses his power in giving us the things we ask; none of which are more difficult than creation. Nor is this all. We are likewise taught to give the great God the title of Father, that our sense of the tender relation in which he stands to us may be confirmed, our faith in his power and goodness strengthened, our hopes of obtaining what we ask in prayer cherished, and our desire of obeying and imitating him quickened; for the light of nature teaches us, that it is disgraceful in children to degenerate from their parents, and that they cannot commit a greater crime than to disobey the commands of an indulgent father.

Lastly, We are commanded to call him Father in the plural number, and that even in our secret addresses to the throne of grace, to put us in mind that we are all brethren, the children of one common parent; and that we ought to love one another with

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acknowledged, thy providence reverenced and confided in! May all the sons of men think so highly of his divine Majesty, of his attributes, of his works; and may we so express our veneration of God, that his glory may be manifested in every corner of the world!

Thy kingdom come. Let the kingdom of the Messiah, or the gospel dispensation be extended to the utmost parts of the earth, that all the children of men, " may become one fold under one shepherd, Jesus Christ the righteous."

Thy will be done in earth as it is in heaven. May thy will, O thou great Father of the Universe, be done upon us, that by the light of thy glorious gospel we may be enabled to imitate the angels of light, by giving as sincere, universal, and constant obedience to thy divine commands, as the imperfection of human nature will permit.

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