awe, and fear; "and they glorified God, saying, that a great prophet is risen amongst us, and that God hath visited his people,"

If we take a review of this miracle, we may observe that it is liable to no objection, and abundantly proves the exertion of divine power. It is to be observed that it was wrought in the open fields amongst a vast number of spectators. A great number of the inhabitants of the city attended the funeral; they all bewailed the disconsolate state of the afflicted widow, and had the opportunity of being satisfied that the youth was really dead, The powerful word which called the dead man to life was delivered in an audible voice before all the company; and this was done at the gate of the city, a place of general resort; every one had the opportunity of satisfying themselves that the young man was really restored to life. There was no possibility of deception, nor room for objections of any kind; and this miracle, joined with the rest wrought by the same divine person, abundantly proves that he was the Son of God, and the Saviour of sinners.

The fame of the wonderful works which Jesus constantly performed, was rapidly proclaimed through the various cities of Judea, and by the disciples of John the Baptist carried to their master. This prophet, as we before related, was cast into prison by Herod Antipas, tetrarch of Galilee, The cause of his imprisonment was the offence which that prince had taken at his boldly and freely blaming his conduct respecting his incestuous connexion with the princes Herodias. John had now been confined above a year in prison, and as he was fully convinced that Christ was really the Messiah, and no doubt having imbibed the national expectation of the Jews, that the Messiah would set up a temporal kingdom, he perceived that things did not answer his expectation: for, doubtless, he apprehended that before this time CHRIST would have manifested himself, and made some advances towards his taking the reins of government. He therefore sent two of his disciples to our great Redeemer, with this question, "Art thou he that should come, or look we for another?" We are not to suppose by this inquiry, that John entertained any hesitation or doubt, whether CHRIST was the true Messiah, or not; for it is to be observed, that throughout the whole course of his ministry, he had borne a regular and ample testimony to the truth of his divine mission: he had been convinced by a particular revelation from heaven, and by the descent of the Holy Ghost in a visible form at CHRIST's baptism, that he was that divine person who was to come to be the Saviour of Israel; and accordingly he made it his constant care to dispose the Jews in general, and his own disciples in particular, to receive and reverence him as the Messiah, bearing witness concerning him that he was superior to himself, and holding him up to view as the Lamb of God who taketh away the sin of the world." It cannot therefore be supposed, as before observed, that the Baptist entertained any scruples in his mind concerning our Lord's divinity; but his design seems to be to lead his disciples into an acquaintance with our great Redeemer, that by beholding his miracles, and hearing his divine conversation, their minds might be prepared to receive him; for it is not improbable to suppose, that the prophet John might have some expectations of his own approaching death.

Nor was the conviction of his disciples, perhaps, the only view which the prophet had in sending this message to our great Redeemer; it is to be supposed that, like the rest of his countrymen, he expected the Messiah to set up a temporal kingdom. Nor is the supposition derogatory to the dignity of so great a prophet, since we are informed, that though John was "a prophet and more than a prophet, the least in the kingdom of Heaven is greater than he;" the meanest preacher of the everlasting gospel is greater than the Baptist, because he had the opportunity of being informed of the spiritual nature of CHRIST'S kingdom. As then, it is to be supposed, that great forerumer of our Redeemer ardently desired, and

impatiently expected the appearance of his kingdom; and as the blessed JESUS had assumed no earthly honour or dignity, but every thing in the Jewish church and state continued the same; the Baptist might send this message gently to remind him of what was expected from him as the Redeemer of Israel.

The disciples of John brought this message from their master to the exalted Saviour of the world, while he was attending to the various distresses of the multitude which surrounded him, caring many of their infirmities, plagues, and evil spirits, and restoring sight to the blind. These miracles the disciples of John beheld, and having delivered their message, our Lord did not think proper to return them a direct answer, but referred them to the wonderful works they had now been observing, and ordered them to carry an account of these things to their master, as an answer to his inquiry: go your way," said he, "and tell John what things you have heard and seen, how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have the gospel preached unto them.

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But that the multitude, from the proposal of this question, might not form an unfavourable opinion of John the Baptist, our blessed Saviour at this time thought proper to place his character in the most favourable point of light He commended him as a person of the most invincible courage, resolution, and fortitude, who stood firm in the midst of trouble and affliction, and was not like "a reed shaken with the wind ;" and praised him for his austere and mortified course of life, not "wearing soft raiment like those in king's palaces," but maintained a manly hardiness, and abhorred all luxury, effeminacy, and dissipation. Our great Redeemer then gave a full and clear testimony to the prophetic office of the Baptist, and declared that he was the person referred to by the prophet Isaiah, in these remarkable words, "Behold, I send my messenger before thy face, which shall prepare thy way before thee:" and added, that this extraordinary person was that Elias which the ancient prophets declared, "was to

come.

Our Lord having done justice to the character of his great forerunner, he took occasion from thence to blame and rebuke the obstinacy and perverseness of the great men and high pretenders to religion amongst the Jews, who had rejected both his own and the Baptist's testimony. It seems by the nature of CHRIST's rebuke, that the Scribes and Pharisees, who pretended to great fasting and mortification, thought themselves eclipsed, and with envious vexation beheld themselves outdone by the real ⚫ austerity of the Baptist. His living in the desert, and shunning the company of men and the conveniencies of life, the coarseness of his cloathing, the abstemiousness and plainness of his diet, and the real severities he practised, they beheld with growing rancour, and not only represented them as imprudent and unnecessary, but proceeded so far as to declare him possessed with an apostate spirit: "For John came neither eating nor drinking; and ye say, He hath a devil."

But though these bold pretenders to superior sanctity and mortification, could exclaim against the Baptist on account of the austerity of his life, it was manifest it was envy and not reason which promoted their unbelief: for when CHRIST, on the contrary, dwelt in cities, and conversed with mankind, enjoining no austerities or mortification, they could make use of this conduct as a ground of reproach. "The son of man came eating and drinking." though he could not by his most inveterate enemies be charged with any intemperance, or with encouraging or conniving at it in others; yet these determined opposers of heavenly truth could say, "Behold man, gluttonous, and a wine-bibber, and a friend of publicans and sinners!" "But," said our great Bedeemer, "wisdom is justified of her children."

He then proceeded to upbraid the several cities where his most wonderful works had been performed; they had enjoyed the opportunity of attending his heavenly discourses, and had been witness to his wonderful works; frequently had they seen him perform miracles which could not be disputed, but fully manifested the mighty power of God; they had often seen him perform wonders sufficient to have convinced the most ignorant and idolatrous nations, who were immersed in the depth of sensuality, and had imbibed the strongest prejudices against the truth: yet, so great were their obstinacy, they persisted in their unbelief; they persisted in their wickedness notwithstanding all he had done to convince and reform them. "Wo unto thee, Chorazin! Wo unto thee, Bethsaida!" said our great Redeemer," for if the mighty works which have been done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. And thou Capernaum, that art exalted unto heaven, shalt be brought down to hell: for if the mighty works that have been done in thee, had been done in Sodom, it would have remained unto this day. But I say unto you, that it shall be more tolerable for the land of Sodom in the day of jugdment than for you." Matt. xi. 21, &c.

After having, in the most awful, affecting and awakening manner, pronounced such woes on these unbelieving and profligate cities, our great Redeemer concluded his discourse with these gracious and reviving words, "Come unto me all ye that labour and are heavy laden, and 1 will give you rest." It is the Son of the eternal God, the Heir of all things, the almighty Judge of heaven and earth, who kindly condescends to address poor, lost, undone sinners in this affecting language; having pronounced heavy woes on the rebellious race, whose haughty self-sufficiency, inveterate prejudice, pride and obstinacy, prevented their receiving the truth, the kind and condescending Saviour of sinners gives the most tender, heartaffecting invitation to the humble and penitent. Those who "labour and are heavy laden;" those who are conscious of their vileness and sinfulness, who are pressed with the weight of their iniquities; whose guilt lies upon them like an heavy burden, from the weight of which they ardently desire to be delivered, are here called upon and earnestly invited to come to the only person who is able to relieve them. It is not the great and noble; it is not the powerful, prosperous, and happy; it is not the exulting sons of joy, but the poor, needy, and afflicted, who are labouring under a sense of sin, and burdened with the weight of their iniquities, who are thus invited to come to our great Redeemer. The great maker of all things, the all-wise and all-powerful Preserver, the supreme Governor and Judge of the universe, graciously condescends to call unto, and with the utmost tenderness to invite poor, heavy-laden, burdened sinners to come; he does not call upon them to come with a design to punish their offences; he does not summon them to appear before his awful seat of judgment; he does not call them with a design to deride or expose their miseries; he does not call them with an intent to punish their offences, but with a design to release them from their afflictions, to release them from their burdens, to give them rest and peace, and make them eternally happy."Come unto me," says our great Redeemer, “all ye that labour and are heaven laden;" all you who are humbled under a sense of your iniquities; who see the dreadful condition to which you are reduced by your sins; who have been long groaning under the intolerable weight of your guilt, and panting for deliverance; but throughout the limits of the wide creation can find no refuge, no help, no deliverer. "Come unto me, look unto me and be ye saved" trust in me as mighty to save;" venture your all in my hands; seek no other refuge, no other help, no other deliverer; but come unto me and I will give you rest." It is not my desgin to upbraid,

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You with the vileness and folly of your conduct; it is not my design to enter into judgment with you and punish you for your iniquities but to lead you into the paths of peace, truth, and happiness: be not afraid to listen to my words and follow my directions, but with a full reliance on my power, wisdom, and goodness, “take my yoke upon you, and learn of me; for I am meek and lowly of heart; and ye shall find rest in your souls: for my yoke is easy, and my burden is light." Can there be a greater evidence of the corruption & depravity of the human beart than the coldness with which the degenerate sons of Adam receive so tender, so affecting, & so important an invitation. The great Creator hath formed them with strong desires of happiness, and they toil out a weary life in the eager pursuit of every appearance of good. They are lost in the pursuit, and instead of happiness, find themselves plunged in trouble, vexation, and woe; they find themselves burdened with many griefs, but will not come to him who only is able to relieve them. What blindness, stupidity, and abominable pride possess the human heart, and excite it to reject the gracious calls and invitations of the only Saviour of sinners.

After our great Redeemer had finished his discourse, he was invited by one Simon, a leper, to go to his house and take some refreshment. The invitation he accepted, and accompanied him to his apartment, where as he sat at meat, a woman whose course of life was known to have been loose & profligate, sat at his feet beholding him with the tenderest affection, and shed such floods of tears that they trickled down his feet, whicb according to the customs of the country were bare. She seeing that her tears had wet the feet of her beloved Lord, wiped them with her hair, frequently kissing them with the utmost tenderness and affection,& anointed them with precious ointment. It was doubtless the sense of her former course of life, and a deep conviction of her crimes, which caused this woman to shed such a profusion of tears; and her love to the blessed Jesus arose from the benefit she had received from his heavenly discourses.

The custom, which then prevailed in the Eastern countries, of pour ing fragrant oil on the heads of those guests on whom they designed to bestow peculiar and distinguished marks of honour, seems to have brought this woman to our Redeemer at this time; and it appears to have been her original intention to have poured the ointment on his head; but being deeply humbled under a sense of her unworthiness, she could not approach her divine Instructor with so much freedom as to accomplish her first intention, but thought it more consistent with her bumility and selfabasement to anoint only his feet.

The leper, who it seems was a Pharisee, had attentively observed the woman, and knowing her character, concluded that Jesus could not be a prophet. "This man," said Simon to himself, "if he were a prophet,

would have known who and what manner of woman this is that touched him; for she is a sinner." And so full of pride and self sufficiency was the man, that he was offended at, and was ready to rebuke the blessed Jesus for his deigning to take notice of and conversing with such contemptible characters: but our great Redeemer to convince him that be was a prophet, and that he knew not only the character of the woman who had touched him, but was acquainted with the thoughts of all who thought mean of him in their hearts, began a conversation with him on the very subject he had been revolving in his mind. He did not expose his folly to the company by openly relating the secret thoughts of his heart, and insisting on the absurdity of them, but with the utmost delicacy pointed out to Simon himself the unreasonableness of the conclusion he had formed. "Simon," said the blessed JESUS, "I have somewhat to say unto thee: there was a certain creditor which had two debtors, the one owed fivehundred pence, and the other fifty; and when they had nothing to pay be frankly forgave them both. Tell me therefore, which of them will jove

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bim most. Simon answered and said, I suppose that he to whom he fore gave most. And he said unto him, thou hast rightly judged." · Our dis, vine Instructor then immediately applied this short parable to the cause of the woman, concerning whom the Pharisee had so unjustly reasoned in his heart. "Simon," continued he, "seest thou this woman? I entered into thine house, thou gavest me no water for my feet; but she hath washedmy feet with her tears, and wiped them with the hairs of her head. Thou gavest me no kiss; but this woman since the time I came in hath not ceased to kiss my feet. Mine head with oil thou didst not anoint; but this woman hath anointed my feet with ointment, wherefore, I say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little."

Our Saviour having thus, with great delicacy, rebuked the unjust and injurious suspicions of the Pharisees, and vindicated his own character as well as the conduct of the woman, whose extraordinary kindness and tender affection were in no danger of loosing their reward from one who en joyed the fine feelings of human nature in their highest perfection, now addressed the woman with the soul-reviving news, that her sins were forgiven. But while her heart expanded with that holy gratitude and joy,which was” inspired by the great declaration, the Pharisees beheld both our great Redeemer and the woman with rancour, disdain, and sullen contempt: they could not endure the thought, that great sinners should be pardoned, and set on a level with themselves; nor could they be reconciled to the authority which our Redeemer had assumed; for being ignorant of his divin ity, they concluded that he had infringed on the prerogative of the Almighty, who only had a right to pardon sins. But the great friend of sin ners, ragardless of their malicious murmurs, confirmed his gracious words, by repeating his assurances to the woman, adding, that her faith had saved her, and bidding her depart in peace.

Some little time after this, our great Redeemer departed from Caper naum and travelled through some parts of Galilee, going" through every village,preaching and shewing the glad tidings of the kingdom of God." Luke viii. 1. And after this short tour he prepared to go to Jerusalem to eat the passover; this being the second feast of that kind since the commencement of his public ministry. In this journey, he was accompanied by sev eral pious women, amongst whom were Joanna the wife of Herod's ste ward, Susannah, Mary Magdalene, and various others, who had been dispos sessed of devils, or cured of dangerous and painful diseases; some a mongst them were persons of wealth, and were willing not only to ace knowledge the great benefits they had received, but to make such returns: as providence had put in their power, & therefore, they freely "ministered to him of their substance."

CHRIST, being at Jerusalem at the Time of the Passover, heals an impor tent Man at the pool of Bethsada on the Sabbath-Day: He healeth one possessed of the Devil, who was blind and dumb; He sheweth that Blas phemy against the Holy Ghost is an unpardonable Sin: and sheweth whom he regardeth as his nearest relations. He alledged Scripture in excuse of his Disciples, whom the Pharisees charged with breaking the Sabbath in plucking the Ears of Cors on the SabbathDay: He appealeth to reason, and healeth the withered Hand on the Sabbath-Day.

NEAR the temple in Jerusalem was a pool of water, into which ran e blood of the sacrifices, and the water which was used by the priests-in