By his weeping, the Jews were convince that he loved Lazarus exceedingly; but some of them interpreted this circumstance to his disadvantage; for according to their mean way of judging, they fancied that he had suffered him to fall by the stroke of death, for no other reason in the world, but for want of power to rescue him. And thinking the miracle said to have been wrought on the blind men, at the feast of tabernacles, at least as difficult as the curing an acute distemper, they called the former in question, because the latter had been neglected. "Could not this man (said they) which opened the eyes of the blind, have caused, that even this man should not have died ?"

Our Lord, regardless of their question, but grieving, at the hardness of their hearts, and blindness of their infidelity, groaned again within himself, as he walked towards the sepulchre of the dead. At his coming to the grave, he said, "Take ye away the stone. To which Martha answered, Lord, by this time he stinketh; for he hath been dead four days;" or as the passage may be better rendered, hath lain in the grave four days. She meant to intimate, that her brother's resurrection was not now to be expected. But Jesus gave her a solemn reproof, to teach her that there was nothing impossible with God; and that the power of the Almighty is not to be circumscribed within the narrow bounds of human reason. "Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God?" i. e. Have but faith, and I will display before thee the power of Omnipotence.

The objections of Martha being thus obviated, she, with the rest, waited the great event in silence; and in pursuance of the command of the Son of God, took away the stone from the place where the dead was laid. Jesus had, on many occasions, publicly appealed to his own miracles. But being now to raise Lazarus from the dead,

he prayed for his resurrection, to convince the spectators that it could not be effected, without an immediate interposition of his heavenly Father. Father (said he) Ithank thee that thou hast heard me, and I knew that thou hearest me always; but because of the people which stand by, I said it, that they may believe that thou hast sent me.” John xi. 41, &c I entertained no doubt of thy empowering me to do this miracle, and therefore did not pray for my own sake ; I well knew that thou hearest me always.. I pray for the sake of the people, to convince them that thou loves me, hast sent me, and art continually with me.

After returning thanks to his Father, for, this opportunity of displaying his glory, "He cried with a loud voice, Lazarus come forth." This loud and efficacious call of the Son of God awakened the dead; the breathless clay was instantly re-animated; and he who had lain four days in the tomb, obeyed immediately the powerful sound." And he that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin; Jesus. saith unto them, Loose him, and let him go." John xi. 44. It would have been the least part of the miracle, had Jesus by his powerful word unloosed the napkin wherewith Lazarus was bound: but he brought him out in the same manner as he was lying, and ordered the spectators to loose him, that they might be better convinced of the miracle; for, in taking off the grave-clothes, they had the fullest evidence both of his death and resurrection. For on the one hand, the manner in which he was swathed must soon have killed him, had he been alive when buried; which consequently demonstrated, beyond all exception, that Lazarus had been dead several days, before Jesus called him again to life: besides, in stripping him, the linen offered, both to their eye and smell, abundant proofs of his putrefaction; and by that means convinced them that he had not been in a delirium, but was really dead.

On the other hand, by his lively countenance appearing, when the napkin was removed, his fresh colour, and his active vigour, those who came near and handled him must be convinced that he was in perfect health, and had an opportunity of proving the truth of the miracle, by the closest examination. There is something There is something exceeding beautiful in our Lord's behaviour on this occasion; he did not utter one upbraiding word, either to the doubting sisters, or the malicious Jews, nor did he let fall one word of triumph or exultation. "Loose him, and let him go;" were the only words we have recorded. He was in this, as on all other occasions, consistent with himself, a pattern of perfect humility, and absolute self-denial.

Such was the astonishing work wrought by the Son of God at Bethany and in the resurrection of Lazarus thus corrupted, and thus raised by the powerful call of Jesus, we have a striking emblem, and a glorious earnest, of the resurrection of our bodies from the grave, at the last day, when the same powerful Mandate which spoke Lazarus again into being, shall collect the scattered particles of our bodies, and raise them to immortality.

Such an extraordinary power displayed before the face of a multitude, and near to Jerusalem, even overcome the prejudices of some of the most obstinate among them :many believed that Jesus could be no other than the great Messiah so long promised; though others, who still expected a temporal Prince, and therefore unwilling to acknowledge him for their Saviour, were filled with indignation, particularly the chief priests and elders. But this miracle, as well as all the rest he had wrought in a confirmation of his mission, was too evident to be denied; and, therefore, they pretended that his whole intention was to establish a new sect in religion, which would endanger both their church and nation. "Then gathered the Chief Priests and the Pharisees a council, and said, No. 11.

What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and nation." John xi. 47, &c.

The common people, astonished at his miracles, will, if we do not take care to prevent it, certainly set him up for the Messiah; and the Romans, under pretence of a rebellion, will deprive us both of our liberty and religion. Accordingly they came to a resolution to put him to death.

This resolution was not, however, unanimous; for Nicodemus, Joseph of Arimathea, and other disciples of our Saviour, then members of the council, urged the injustice of what they proposed to do, from the consideration of his miracles and innocence. But Caiaphas the high priest, from a principle of human policy told them, that the nature of government often required certain acts of injustice in order to procure the safety of the state. "Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not." John xi. 49, 50.

The council having thus determined to put Jesus to death, deliberated for the future only upon the best methods of effecting it; and, in all probability, agreed to issue a proclamation, promising a reward to any person who would deliver him into their hands. For this reason our blessed Saviour did not now go up to Jerusalem, though he was within two miles of it; but returned to Ephraim, a city on the borders of the wilderness, where he abode with his disciples, being unwilling to go too far into the country, because the passover, at which he was to suffer, was now at hand.

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CHAP. XXVI.

The great Prophet of Israel foretels the Ruin of the Jewish State, and Enforces many important Doctrines by Parable. He blesseth the Children as Emblems of the heavenly and Christian Temper and Disposition.

WHILE the blessed Jesus remained in retirement on the borders of the wilderness, he was desired by some of the Pharisees to inform them when the Messiah's kingdom would commence. Nor was their anxiety on that account a matter of surprize; for as they entertained very exalted notions of his coming in pomp and magnificence, it was natural for them to be very desirous of having his empire speedily erected. But our Saviour, to correct this mistaken notion, told them, that the Messiah's kingdom did not consist in any external pomp of government, erected in some particular country by the terror of arms, and desolation of war; but in the subjection of the minds of men, and in rendering them conformable to the laws of the Almighty, which was to be affected by a new dispensation of religion, and this dispensation was already began. It was, therefore, needless for them to seek in this or that place for the kingdom of God, as it had been already preached among them by Christ and his apostles, and confirmed by innumerable miracles. "The kingdom of God, (said he) cometh not with observation. Neither shall they say, Lo, here, or lo, there; for behold the kingdom of God is within you." Luke xvii. 20, 21.

Having thus addressed the Pharisees, he turned himself to his disciples, and, in the hearing of all the people, prophesied the destruction of the Jewish state; whose constitution, both religious and civil, was the chief difficulty that opposed the erection of his kingdom. But because love and compassion were eminent parts of our Saviour's temper, he mentioned that dreadful catas

trophe in such a manner as might tend to the reformation and profit of his hearers. He informed them, that the prelude to this final destruction would be an universal distress; when they should passionately wish for the personal presence of the Messiah to comfort them, but would be denied their request. "The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it." Luke xvii. 22. He next cautioned them against those who shall recommend different ways of escaping the awful catastrophe, but are utterly unable: "And they shall say to you, See here, or see there; go not after them, nor follow them. For as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven, so shall also the Son of man be in his day. But first must he suffer many things, and be rejected of this generation." Luke xvii. 23, &c.

The coming of the Son of man shall be sudden and unexpected. He will come in his own strength, and with great power; he will throw down all oppositions, destroy. his enemies with swift destruction, and establish bis religion and government upon the face of the earth, as suddenly as lightning darts from one part of the heaven to the other. But before these things come topass, he must suffer many things, and bet rejected of this generation.

Notwithstanding this sudden destruction and calamity that was to overwhelm the Jews, he told them their stupidity would be equal to that of the old world, at the time of the deluge, or that of Sodom, before the city was destroyed: "And as it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark; and the flood came and destroyed them all. Likewise also, as it was in the days of Lot: they did eat, they drank, they bought, they sold, they planted,

they builded; but the same day that Lot went out of Sodom, it rained fire and brinstone from heaven, and destroyed them all: even thus shall it be in the day, when the Son of man is revealed. In that day, he which shall be upon the house top, and his stuff in the house, let him not come down to take it away and he that is in the field, let him likewise not return back. Remember Lot's wife." Luke xvii. 26, &c.

A more proper exaraple than that of Lot's wife could not have been produced; for if any of his bearer, through an immoderate love of the world, should be prevailed on, in order to save their goods, after they were admonished from heaven of their danger, by the signs which prognosticated the destruction of Jerusalem; or if any of them, through want of faith, should think, that the calamities predicted to fall on the nation, would not be either so great or sudden as he had declared, and did not use the precaution of a speedy flight they might behold in Lot's wife an example both of their sin, and of their punishment. He added that those who were anxiously desirous of preserving life, from an attachment to its pleasures and vanities, should lose it; whereas those who were willing to lay down their lives in his cause, should preserve them eternally. "Whosoever shall seek to save his life, shall lose it; and whosoever shall lose his life, shall preserve it." Luke xvii. 33.

Having foretold the destruction of Jerusalem, our blessed Saviour spake the following parable, in order to excite them to a constant perseverance in prayer, and not to be so weary and faint in their minds, as to neglect, or wholly omit this necessary duty.

There was in a city, said the Saviour of the world, a judge, who being governed by atheistical principles, had no regard to the precepts of religion, and being very powerful, did not regard what was said of him by any man so that all his decisions were influenced merely by passion or interest..

In the same city was also a widow, who, having no friends to assist her, was absolutely unable to defend herself from injuries, or procure redress for, any she had received. In this deplorable situation she had recourse to the unjust judge, in order to obtain satisfaction for some oppressive wrong she had lately received; but the judge was so abandoned to pleasure, that he refused, for a time, to listen to her request; he would not give himself the trouble to examine her case, though the crying injustice pleaded so powerfully for this distressed widow. She was not, however, intimidated by his refusal; she incessantly importuned him, till by repeated representations of her distress, she filled his mind with such displeasing ideas, that he was obliged to do her justice, merely to free himself from her importunity. "Though (said he to himself) I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest by her continual coming, she weary me." Luke xviii.

4, 5.

The sentiment conveyed by our blessed Saviour in this parable, is very beautiful. We hence learn, that the cries of the afflicted will, by being incessantly repeated, make an impression even on the stony hearts of wieked men, who glory in their impiety, and laugh at all the precepts of justice, virtue, and religion and, therefore, cannot fail of being regarded by the benevolent Father of · the Universe, who listens to the petitions of his faithful servants, and pours on their heads the choicest of his blessings.

"Hear (said the blessed Jesus) what the unjust judge saith: and shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you, that he will avenge them speedily." Luke xviii. 6, &c. As if he had said, if this man, though destitute of the fear either of God or man, was thus prompted to espouse the cause of the widow; shall not a righteous God, the Father of his people, avenge on the wicked, the many evils they

have done unto them, though he bear long with them?Certainly he will, and that in a most awful manner.

Our blessed Saviour, having thus enforced theduty of prayer, in this expressive parable, asked the following apposite question, "Nevertheless, when the Son of man cometh, shall he find faith on the earth ?"— As if he had said, notwithstanding all the miracles I have wrought, and excellent doctrines I have delivered, shall I find, at my second coming, that faith among the children of men, there is reason to expect? Will not most of them be found to have abandoned the faith, and wantonly ask, "where is the promise of his coming?"

The pharisee, having a high opinion of his own righteousness, went far into the court of the temple, that he might be as near the place of the divine residence as possible. Here he offered his prayer, giving God the praise of his supposed righteousness; and had he been possessed of any, he would have acted properly, "God, said he, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican, I fast twice in the week, I give tythes of all that I possess." Luke xviii. 11,

12.

Having thus commended himself to God, he wrapped himself up in his own righteousness; and giving the poor publican a scornful look, walked away, perhaps to transgress some of the weightier matters of the law,

judgment, justice, and truth, and to devour the houses of distressed widows, and helpless orphans. But how different was the behaviour of the humble Publican? Impressed with a deep sense of his own unworthiness, he would not even enter the courts of the temple; but stood afar off, and smote upon his breast, and in the bitterness of his soul, earnestly implored the mercy of Omnipotence; "And the Publican standing afar off, would not lift up so much as his eyes unto heaven, but note upon his breast; saying, God, be merciful to me, a sinner." Luke xviii. 13.

Specious as the Pharisee's behaviour may seem, his prayer was an abomination to the Lord; while the poor Publican who confessed his guilt, and implored mercy, was justified in the sight of God, rather than this arrogant boaster.

This parable sufficiently indicates, that all the sons of men stand in need of mercy; both the strict Pharisee, and the despised Publican, with the whole race of mankind, are sinners and consequently all must implore pardon of their benevolent Creator. We must all ascend to the temple, and there pour forth our prayers before the throne of grace; for there he has promised ever to be present, to grant the petitions of all who ask with sincerity and truth, through the Son of his love.

These parables were spoken in the town of Ephraim; and during his continuance in that city, the Pharisees asked him, Whether he thought it lawful for a man to put away his wife for every cause? Our Saviour had twice before declared his opinion of this particular, once in Galilee, and once in Perea; it is therefore probable, that the Pharisees were not ignorant of his sentiments, and that they asked the question then, to find an opportunity of incensing the people against him, well knowing that the İsraelites held the liberty which the law gave them of divorcing their wives, as one