" wouldīt believe, thou shouldst see the glory Chap. « of God? Then they took away the stone III. “ from the place where the dead was laid, " And Jesus lift up his eyes and said, Father, " I thank 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

And when he had thus spoken, " he cried with a loud voice, Lazarus come « forth. And he that was dead came forth, « bound hand and foot with grave-cloths ; " and his face was bound about with a napkin.

Jesus faith unto them, Loose him and let f

« fent me.

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EFORE I give loose to the joys of so

wonderful a resurrection, I draw near to consider Lazarus as yet untied. I examine the napkin, which would have stifled him, had he been living. I view his arms and legs tied with fillets after the Jewish custom, and I cannot comprehend what virtue forced him out of the tomb, as he had not within himself any principle of motion. In short, I see when they uncover his face, that it is full of life and vigour, and that he only waits for the liberty of walking, which he speedily will en


joy,; and then I prostrate myself before him, who IV. in fo wonderful and unheard-of a manner hath

proved himself to be the Messiah, sent by his heavenly Father, and that he is truly the refurrection and the life, since he animated, by a fingle word, a carcass already corrupted.

I would only have so extraordinary a refurrection to be attended with consequences, and that these consequences should make such a part of the history of Christ, and of the Jews, as to be inseparable from both. I continue then to read, and I meet with still more than I desired. ---- Many of the Jews (faith Saint John *) “ being present at the

spectacle with all the apostles, who came " to see Mary and Martha, and to comfort " them, and had seen the things which Jesus

did, believed on him. But some of them " went their ways to the pharisees, and told “ them this miracle. Then gathered the chief

priests and the pharisees a council, and said, « What do we? for this man doth many mi« racles. 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.--Caiphas the high priest said, It is

expedient that one man should die for the people, and that the whole nation perish not. Then from that day forth the death of

Jesus Christ was resolved, and they took “ council together to put him to death. And

Jesus therefore went thence unto a country near to the wilderness, into a city called

Ephraim, * John xi. 45, &C.

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Ephraini, and there continued with his CHAP: disciples.”

III. The chief priest and the council did not venture to examine the miracle, as they had done with respect to the blind man. The confideration of Lazarus and of his sisters, who were no mean people, the number of witnesses, who were likewise people of diftinction, and who had filled Jerusalem with the news at their return, and the fear of adding a farther degree of evidence to a miracle which they were desirous to suppress, if they seemed to doubt it ; induced them to resolve on the death of Christ, and thusto put an end to his miracles. The words of Caiaphas " That it was expedient that one

man should die for the people;” and the retreat of Christ towards the defart, are proofs of this deliberation.

Then Jefus, fix days before the passo

ver*, came to Bethany, where Lazarus was " which had been dead, whom he raised from ve the dead. There they made him a supper, " and Martha served: but Lazarus was one of « them that fat at the table with him. Then “ took Mary a pound of ointment, of spike“ nard, very costly, and anointed the feet of “ Jesus, and wiped his feet with her hair : " and the house was filled with the odour of į the ointment. Then one of his disciples, "Judas Iscariot, who should betray him, said,

Why was not this ointment fold for three. " hundred pence, and given to the poor?

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« This

John xii. 1, &c. Matth. xxvi. 14. Mark xiv. 10.

PART « This he said, not that he cared for the poor,, IV. “ but because he was a thief, and had the bag, w" and bare what was put therein. This op

portunity determined the traitor to go to " the chief priests and say unto them, What “ will ye give me, and I will deliver him unto

you? And they covenanted with him for

thirty pieces of silver.”.... These are facts of the greatest importance. Jesus quits his retreat about the time of the passover, when Jerusalem was filled with an infinite number of Jews: He comes to the house of a man well known, + called Simon the Leper, because he had been infected with that distemper ; he makes ready a supper for him. Lazarus is one of the guests; Martha and Mary his sisters were attendants; and the latter pours out a precious perfume upon his feet, and afterwards upon his head. This profufion displeased Judas ; he goes to the priests to fell his master ; and receives for it thirty pieces of silver. How is it poffible to separate these circumstances? how to deny the supper? how can one contradict the effusion of spikenard ? Lazarus was one of the guests: can his preceding death be disowned? can his resurrection be attested in a more folemn manner? did not Judas himself, a sordid, murmuring traitor, absolutely confirm it? is his crime a fiction ? can the occafion of his crime be counterfeit ? can the reward which satisfied the traitor be imaginary? and must one be no

ways + Saint Matthew and Saint Mark in the places quoted, say, that it was with him Jesus fupped.

ways moved by the prophecy of * Zacharias, Chap. who fo plainly foretold it for so many ages

III. before?

But there is something more convincing : of Much people of the Jews knew that he

was at Bethany, and they came from Jeru• salem thither, not for Jesus' fake only, but “ that they might see Lazarus also, whom he « had raised from the dead. But the chief

priests consulted, that they might put La

zarus to death; because that by reason of “ him many of the Jews went away, and be“ lieved on Jesus.” The curiosity of those, who came to Bethany, is a natural consequence of the truth of Lazarus's resurrecti. on; and their belief in Christ, tho' dependent on the grace of God, proceeds from the same source. Both one and the other must ensage the priests and pharisees, who were Christ's enemies ; and though I did not expect a resolution so cruel and mad, as that of depriving Lazarus 'of life, as if they could impede his being restored to life a second time by Christ, I perceive in such a design suggested through despair, and in every thing else public proofs of the miracle, which excites the curiosity of a great many, and induces some of them to believe, and provokes others who could not suppress it.

In fine, “ I The people that were come to “the feaft (of the passover) when they heard “ that Jesus was coming to Jerusalem, took

"s branches * Zach. xi. 12. + John xii. 9, &c. | Ibid. verse 13.

Matth. xxvii.

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