Accordingly, Jefus, from time to time, appealed to his miracles, as fufficient vouchers that he was the true Meffiah. The works that I do (faid he) bear witness of me, that the Father hath fent me.'

endly. All the miracles of Jefus were of the bene. ficent kind; and were a display, no less of divine good. nefs, than of power. When his frail difciples, in their intemperate zeal, befought him to call down fire from heaven upon the inhospitable Samaritans, he rebuked them, faying, Ye know not what manner of spirit ye are of. For the fon of man is not come to deftroy men's lives, but to fave them.

The miraculous power, which Jefus exerted, was that of a divine benefactor and Saviour. The dead he rail. ed, the fick he healed, the lepers he cleansed, and the hungry he led. He unftopped the ears of the deaf, and opened the eyes of the blind. Maniacs he restored to their reason, and the lame and maimed, at his gracious word, walked and leaped.

3dly. The miracles of our Saviour were wrought publicly; and many of them under fuch circumflances as admitted of no poffibility of deception. We will inftance the railing of Lazarus he was fick and died -the corpse was shrouded in grave clothes,and had lain in the grave four days. There could have been no doubt concerning the reality of his death. And the restoration of Lazarus, not merely to life, but to heal.h and vigor, was effected inftantaneously. When Jefus had cried, with a loud voice," Lazarus, come forth," the corps was inftantly reanimated, and he who had been dead, arose, and came forth. This was done publicly; and it is furely impoffible that the witneffes of the tranfaction could have been deceived.

As to the modern objection, that there is no fufficient evidence that the facred books in general are genuine ;. or in particular, that John the difciple was really the

author of this book that bears his name, it must originate, either in grofs ignorance, or in defigned fophiftry. What evidence is there, that Homer was the author of the Iliad, and Virgil of the Eneid? The only evidence, is,that thefe immortal poems have, by general confent, been afcribed to thofe authors.

From the very nature of the fubject, no other proof is poffible: this proof, by univerfal confent, is judged fufficient; and the man who fhould ferioufly deny that Homer was the author of the Iliad, or that Virgil was the author of the Eneid; and should call for other proof would deservedly be thought an impertinent blockhead.

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Now, there is fully as much proof that John the difciple was really the author of the gopel, which bears his name, as there is that Virgil was the author of the Æneid for it has, from the earliest ages of Christanity, been afcribed to John by general confent. Nay, I may fay, the proof is much fronger in the former case than in the latter; because it did not much concern mankind to know who compofed the Æneid. The poem was equally excellent, whether compofed by Virgil, or by any other man. Whereas in the firft ages of Christianity, thousands of people, and fome of them endowed with fhining talents, and great learning, muft neceffarily have felt themselves deeply interested to examine critically into the genuinenefs of the NewTestament, and to afcribe every book to its real author.

4thly. It is infinitely abfurd to fufpect that John the narrator, and eye-witnefs of this aftonishing miracle, has attempted to deceive mankind by a narration, which he knew to be falle. For, in the firft place, he could have had no inducement to affert and publifh a falfhood of this fort. Every kind of wordly intereft was in the other fcale. What could John have expected, and what did he really obtain for his steadfast testimony con

cerning the miracles, refurrection and Meffiahfhip of Jefus? Nothing but reproaches, ftripes, imprifonment, banishment, &c. And is it poffible that any man should knowingly publish a falfhood and persist in it, in certain expectation, not of any profit, but of deep difgrace and injury, even in a worldly view?

But befides the aforementioned argument, there are, in the very recital of the ftory, fuch marks of truth as could not have been counterfeited. If the writer had defigned to impofe upon the world by tuis ftory, he would have dreffed it out in the gaudy attire of an harlot: conícious of relating a falfhood, he would have ufed the thick daubing of art, in order to gain belief.

Whereas the whole ftory is related, as with the artlefs fimplicity of a child. The fact is circumftantially recited, in plain, fimple, language; and then difmiffed, without a fingle comment or remark. The whole narration, as to the file and manner, has impreffed upon it the very portrait of truth.

And if John was neither deceived himself in this matter, nor attempted to deceive others, the confequence is, that the miracle was really wrought. It follows from the premises, that Jefus did certainly raife Lazarus from the dead; and, that the fame Jefus, according to his own declaration, will raife all the dead at the last day.

Indulge me to remark 5thly, That the narration of the raifing of Lazarus is admirable for its beauties. It is genuine nature, in her fimple drefs. The account of the holy friendship that fubfifted between Jefus and the afflicted family, the meffage of the fifters to Jefus, "Behold, he whom thou loveft is fick." The pathetic exclamation of Martha, and especially of Mary,falling at the feet of Jefus, and faying, "Lord,if thou hadft been here my brother had not died." The inward groanings of Jelus,and his weeping at the tomb of his friend;

and the remark of the Jews who flood by, "Behold, how he loved him!" are delicate and affecting touches of nature, which every fentimental heart must feel, and every perfon of tafte will admire..

But arriving at the clofe of the fcene,the moft affe&ting emotions-the moft aftonishing ideas are excited. Before us lies the fhrouded corple-on every fide are feen the fpectators, leaning forward with anxious expectations, attentive, filent as the tomb itfelt. On either fide of the Saviour, behold the affectionate weeping fifters! In the countenance of Jefus are blended divine majefly and love.

He calls aloud, "Lazarus come forth;" and the dead hears his voice. The cold and ftiffened clay is reanimated-the vital heat returns-the ghaft y prints of death are wiped from his countenance; and Lazarus arifes, and ftands forth a living man.

Aftonifhment is inftantly pictured in every face: in the faces of the difciples, and efpecially of the two amiable fifters, this aftonifhment is mixed with lively joy, gratitude and devotion.

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CHAPTER VII.

MISCELLANEOUS EXTRACTS.

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HAT fhall it profit a man, if he shall gain the whole world, and lose his own foul? or what fhall a man give in exchange for his foul? Who foever fhall be ashamed of me, and of my words, in this adul térous and finful generation, of him also fhall the fon of man be ashamed, when he cometh in the glory of his Father, with the holy angels.

2....A good man, out of the good treasure of his

heart bringeth forth good things and an evil man, out of the evil treafure, bringeth forth evil things. But I fay unto you, that every idle word that men shall fpeak, they fhall give an account thereof in the day of judgment.

3....Come unto me, all ye that labour and are heavy laden, and I will give you reft. Take my yoke upon you, and learn of me; for I am meek and lowly in heart and ye fhall find reft unto your fouls: for my yoke is easy, and my burden is light.

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4....If thy brother shall trespass against thee, go and teli him his fault between thee and him alone it he fhall hear thee, thou haft gained thy brother. But if he will not hear thee, then take with thee one or two more and if he shall neglect to hear them, tell it unto the church but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

5.... Be not ye called Rabbi: for one is your mafter, even Chrift; and all ye are brethren. Whofoever will be great among you, let him be your minifter; and whofoever will be chief among you, let him be your fervant: even as the fon of man came not to be miniftered unto, but to minifter, and to give his life a raufom for many.

5.... When thou art bidden of any man to a wedding, fit not down in the highest room, left a more honourable man than thou be bidden of him ; and be that bade thee and him come and fay to thee, Give this man place; and thou begin with thame to take the lowest room. But when thou art bidden, go and fit down in the lowest room; that when he that bade thee cometh, he may fay unto thee, Friend, go up higher : for whofoever exalteth himself fhall be abaled; and he that humbleh bimfelf fhall be exalted.