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cause came I unto this hour." John xii. 27.

This should teach us, that prayer is the only method of easing the mind overwhelmed with distress; but at the same time to be always resigned to the divine will; for though the weakness of human nature may shrink when persecution or sufferings of any kind appear, yet by reflecting on the wisdom, goodness, and power of God to deliver us, we ought to support every trial, however severe, with patience, as he doubtless proposes some happy end by these afflictions.

Our blessed Lord having made a short prayer to his Father, begged of God to demonstrate the truth of his mission by some token which could not be resisted. "Father, glorify thy name." Nor had he hardly uttered these words, before he was answered by an audible voice from heaven, “I have both glorified it, and will glorify it again." The miracles thou hast already performed have glorified my name; and I will still continue to glorify it, by other miracles to be wrought before the sons of men.

This voice was evidently preternatural, resembling thunder in loudness, but sufficiently articulate to be understood by those who heard our blessed Saviour pray to his heavenly Father. And Jesus told his disciples that it was not given for his sake, but to confirm them in their faith of his mission. "This voice (said he) came not because of me, but for your sake." It came to confirm what I have told you relating to my sufferings, death, resurrection, and the conversion of the Gentile world to the Christian religion.

Accordingly he communicated this comfortable reflection to his disciples; telling them that the time was at hand, when the kingdom of Satan should be destroyed, and that of the Messiah exalted. "Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me." John xii. 31, &c.

The people, not understanding the force of this affirmation, replied, "We have heard, out of the law, that Christ abideth for ever; and how sayest thou, The Son of man must be lifted up?" John xii. 34. Our Lord, in answer, told them, that they should soon be deprived of his presence and miracles; and therefore, they would do well to listen attentively to his precepts, firmly believe the doctrines he delivered, and wisely approve them to their eternal advantage; for otherwise they would be soon overtaken with spiritual blindness, and rendered incapable of inheriting the promises of the gospel. That while they enjoyed the benefit of his preaching and miracles, which sufficiently proved the truth of his mission from the Most High, they should believe on him; for by that means alone they could become the children of God. "Yet a little while is the light with you; walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light." John xii. 35, &c.

Having thus addressed the multitude, he retired privately from Jerusalem, probably to Bethany. But notwithstanding the many miracles our great Redeemer had wrought in the presence of these perverse and stiffnecked people, the generality of them refused to own him for the Messiah; being filled with the vain expectations of a temporal prince, who was to rule over all the kingdoms of the earth, and place his throne in Jerusalem. Some, indeed, even of the rulers believed on him, though they thought it prudent to conceal their faith, lest they should, like the blind man, be excommunicated, or put out of the synagogue, valuing the good opinion of men above the approbation of the Almighty.

Nevertheless, to inspire such as believed on him with courage, he cried in the temple, "He that believeth on me, believeth

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considered, on the one hand, that if it was from God, it would oblige them to acknowledge the authority of Jesus. John having more than once publicly declared him to be the Messiah: and on the other, if they peremptorily denied the authority of John, they would be in danger of being stoned by the people, who in general, considered him as a prophet. They, therefore, thought it the most eligible method to answer, that they could not tell from whence John's baptism was.

not on me, but on him that sent me." He that acknowledges the divinity of my mission, acknowledges the power and grace of God, on whose special errand I am thus sent. Adding, he that seeth the miracles I perform, seeth the operations of that Omnipotent Power by which I act. am the Sun of righteousness, whose beams dispel the darkness of ignorance in which the sons of men are involved, and am come to deliver all who believe on me out of that palpable darkness. You must not, however, expect, that I will at present execute my judgment upon those who refuse to embrace the doctrines of the Gospel; for I am not come to condemn and punish, but to save the world, and consequently to try every gentle and winning method to reclaim the wicked from the error of their ways, and turn their feet into the paths of life and salvation. They shall not, however, escape unpunished the character of a messenger from God, ed, who neglect the instructions and offers of salvation now made to them; for the doctrines I have preached shall bear witness against them at the awful tribunal of the last day and as it has aggravated their sin, so it shall then heighten their punish

ment.

While Jesus was thus preaching in the temple, a deputation of priests and elders was sent from the supreme council, to ask him concerning the nature of the authority by which he acted, whether it was a prophet, priest, or king, as no other person had a right to make any alterations, either in church or state? And if he laid claim to either of those characters, from whom he received it? But our blessed Saviour, instead of giving a direct answer to the questions of the Pharisees, asked them another; promising, if they resolved his question, he would also answer theirs. "I also will ask you one thing, which if ye tell me, I in likewise will tell you by what authority I do these things. The Baptist of John, whence was it? from heaven, or of men.' xxi. 24, &c.

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Thus, by declining to answer the question asked them by Jesus, they left him at liberty to decline giving the council the satisfaction they had sent to demand. At the same time they plainly confessed, that they were unable to pass any opinion on John the Baptist, notwithstanding he claim

and they had sent to examine his preten-
sions.
This was, in effect, to acknow-
ledge that they were incapable of judging
of any prophet whatsoever. Well, there-
fore, might the blessed Jesus say, "Neither
tell I you by what authority I do these
things." You have no right to ask, since
you have confessed you are unable to judge:
and, therefore, I shall not satisfy your im-
pertinent enquiry.

But because this deputation had said that they were ignorant from whence the baptism of John was, our blessed Saviour sharply rebuked them, conveying his reproof in the parable of the two sons commanded to work in their father's vineyard, and asking their opinion of the two, made them condemn themselves.

"A certain man, (said he) had two sons, and he came to the first and said, Son, go work to-day in my vineyard." But this ungracious youth very roughly answered the kind command of his father, and without the least preface or appellation of respect, answered, "I will not." However, after reflecting on the impropriety and indecency

of such behaviour to his kind and indulgent father, he repented of what he had done, and went to work in the vineyard. The father having met with so sharp a reply from the former son, had recourse to the other, and in the same manner ordered him to work that day in his vineyard.

This son was very different from the former, and in a very dutiful manner, said, "I go, Sir." But notwithstanding this seeming obedience, he delayed to do as his father desired; he did not go to work in the vineyard. The temper and behaviour of his second son were exactly conformable to that of the Pharisees. They gave the Almighty the most honourable titles, and professed the utmost zeal for his service, in their prayers and praises; but at the same time refused to do any part of the work that he enjoined them. In the character of the other son, the disposition of the publicans and barlots is well described. They neither professed or promised to do the will of their Creator; but when they came to reflect seriously on their conduct, and the offers of mercy which were so kindly made them, they submitted to our Saviour, and in consequence of their faith amended their lives.

Having thus finished the parables, our Lord asked the Pharisees, " Whether of them twain did the will of his Father? They say unto him, The first. They did not immediately perceive, that by this answer they condemned themselves, till our Saviour made a just application of the parable, in this sharp but just rebuke, "Verily, I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not," nor entered into your Father's vineyard, though, like the second son, promised in the most fait and candid manner; "but the publicans and the harlots believed him," repented of their former disobedience, and entered into the vineyard.

The blessed Jesus did not only rebuke them for rejecting the preaching of the baptist, but represented the crime of the nation, in rejecting all the prophets which had been sent since they became a nation, among the rest, the only begotten Son of the Most High; warning them, at the same time, of their danger, and the punishment that would inevitably ensue, if they continued in their rebellion. The outward economy of religion, in which they gloried, would be taken from them, their relation to God as his people, cancelled, and the national consti tution destroyed; but because these topics were extremely disagreeable, he delivered them under the veil of the following parable : "There was (said he) a certain householder which planted a vineyard, and hedged it round about, and digged a wine press in it, and built a tower, and let it out to husbandmen, and went into a far country."

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The comparison of the church to a vineyard is frequent in the sacred scripture, but this particular parable, for the fuller conviction of the Jews, is expressly taken from the fifth chapter of the prophet Isaiah, with which they could not fail of being well acquainted, nor ignorant of its meaning, as the prophet, at the end of it, adds, "The vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant and he looked for judgment, but behold oppression: for righteousness, but behold a cry." Our Saviour, therefore continued the metaphor, telling them," that when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another." The Almighty sent the prophets to exhort the Jews to entertain just sentiments of religion, and tread the paths of virtue; but the Jews, irritated at the prophets for the freedom they used in reproving them for their sins, persecuted and slew them with unrelenting fury.

Their wickedness, however, in killing

these messengers, did not instantly provoke the Almighty to pour down his vengeance upon them; he sent more prophets to exhort and reclaim them, but they met with no better fate than the former. His mercy, however, still continued, and that no means might be left untried, he sent unto them his own Son, whose authority being clearly established by undeniable miracles, ought to have been acknowledged cheerfully by these wicked men; but how different was the consequence: "When the husbandmen saw the Son, they said among themselves, This is the heir, come, let us kill him, and let us seize on his inheritance. And they caught

him, and cast him out of the vineyard, and slew him. When the lord, therefore, of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons." Matt. xxi. 38, &c.

Shocked at this awful representation, the Pharisees exclaimed, and said, "God forbid ;" surely these husbandmen will not proeeed to such desperate iniquity; surely the vineyard will not thus be taken from them. But to confirm the truth of this, Our Saviour added a remarkable prophecy of himself, and his rejection, from the 118th Psalm.

"Did you never (said he) read in the scriptures, the stone which the builders refused, the same is become the head of the corner; this is the Lord's doing, it is marvellous in our eyes?"

The rejection of the Messiah by the Jews, and the reception he met with among the Gentiles, all brought to pass by the providence of God, are wonderful events; and therefore I say unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

The chief priests and Pharisees being afraid to apprehend Jesus, he was at liberty to proceed in the offices of his ministry: No. 12.

accordingly, he delivered another parable, wherein he described on the one hand, the bad success which the preachi. g of the gospel was to meet with among the Jews; and, on the other, the eheerful reception given it among the Gentiles. This gracious design of the Almighty, in giving the gospel to the children of men, our blessed Saviour illustrated by the behaviour of a certain king, who in honour of his son, made a great feast, to which he invited many guests. The kingdom of heaven is like unto a certain king, which made a marriage for his son." This marriage supper, or great feast, signi fies the joys of heaven which are properly compared to an elegant entertainment, on account of their exquisiteness and duration; and are here said to be prepared in honour of the Son of God, because they are bestowed on men in consequence of his sufferings in their stead and behalf.

Some time before the supper was ready, the servants were sent forth to call the guests to the wedding; i. e. when the fulness of time approached, the Jews, as being the peculiar people of God, were first called by John the Baptist, and afterwards by Christ himself; but they refused all these benevolent calls of mercy, and rejected the kind invitation of the gospel, though pressed by the preaching of the Messiah and his forerunner. After our Saviour's resurrection and ascension, the apostles were sent forth to inform the Jews, that the gospel covenant was established, mausions in heaven prepared, and nothing wanting but the cheerful acceptance of the honour designed them. "Again he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage." But these messengers were as unsuccessful as the former. The Jews, undervaluing the favour offered them, mocked at the message; and some of them more rude than the rest, insulted, beat, and slew the servants that had been sent to call them to the marriage supper

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of the lamb. "But when the king heard thereof, he was wroth; and he sent forth his armies, and destroyed those murderers, and burnt up their city." This part of the parable plainly predicted the destruction of the Jews by the Roman armies, called here the armies of the Almighty, because they were appointed by him to execute vengeance on that once favourite, but now rebellious people,

caverns. On the other hand, to animate and encourage us, let us anticipate the joyful hour which will consign us to bliss immortal.

CHAP. XXX.

The blessed Jesus wisely retorts on the Pharisees and Sadducees, who propound an intricate Question to him. Settles the most important Point of the Law. Enforces his Mission and Doctrine and foretels the Judgment that would fall upon the Pharisaical Tribe.

The Jews having rejected the benevolent calls of the gospel, the king again sent forth his servants into the countries of the Gentiles, with orders to compel all that they met with to come to the marriage. This was immediately done, and the wedding was furnished with guests; but when the king came into the apartment," he saw there a man which had not on a weddingHIS representation of the state of the garment; and he saith unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth, For many are called but few are chosen." Matt. xxii. 11, &c.

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finally impenitent, appearing to he levelled at the Pharisees, they immediately concerted with the Herodians and Sadducees, on the most proper method of putting Jesus to death. It was sufficiently evident, that their hatred was now carried to the highest pitch, because the most violent enmity which had so long subsisted between the two sects was, on this occasion, suspended, and they joined together to execute their cruel determination on the Son of God. They, however, thought it most eligible to act very cautiously, and endeavour, if possible, to catch some hasty expression from him, that they might render him odious to the people, and procure something against him that might serve as a basis for a persecution. Accordingly, they sent some of their disciples to him with orders to feign themselves just men, who maintained the greatest veneration for the divine law, and dreaded nothing more than the doing any thing inconsistent with its precepts; and, under this specious cloak of hypocrisy, to beg his determination of an affair that had long lain heavy on their consciences namely, the paying tribute to Cæsar, which they thought inconsistent with their zeal for religion.

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