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, who was corrupted, and thus raised by the powerful call of the Blessed Redeemer of mankind, 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.

This great and apparent miracle caused the utmost surprize and astonishment among all the spectators, and the greatest part of them were, from that time, convinced, and firmly believed, that our Lord could be no other than the great Messiah so long promised by the ancient prophets; but others, who still expected a temporal prince, and were therefore unwilling to acknowledge him for their Saviour, were filled with indignation, and, in a malicious manner, went and reported what had happened to the Pharisees at Jerusalem, particularly the chief priests and elders. In consequence of this a council was immediately summoned to deliberate what measures were most expedient to be taken on the occasion. The last miracle, as well as all the rest our Lord had wrought in confirmation of his mission, was too evident to be denied; and therefore, as they could not find any just accusation against him, 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 Pharisees a council, and said, What do we? For this man doeth many miracles. If we let him then alone, all men will believe on him, and the Romans shall come and take away both our place and nation. John xi. 47. 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.

The greater part of the council now proposed that Jesus should be put to death; but some few, who were our Lord's disciples, strongly objected to it, urging the injustice of such an act, from the consideration of his miracles and the purity of his life. This, however, was over-ruled by Caiphas the high-priest, who, from a principle of human policy, told them, that the nature of government often required certain acts of injustice, in order to preserve the safety of the state. Ye know nothing at all (said he) nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. In consequence of this, the proposition made by the greater part of the council was agreed to; and, from that time, they entered into a combination to have him apprehended, and put to death.

It was not long before our Blessed Lord, (who was at this time at Bethany) received information of the transactions that had taken place in the council at Jerusalem; upon which (as his hour was not yet come) he avoided their malicious designs by retreating from Bethany, and retiring to a small place called Ephraim, belonging to the tribe of Benjamin, where he continued for a few days, with his apostles, till the time was near at hand for celebrating the Feast of the Passover at Jerusalem.

Six days before that solemn feast began, our Lord, in his way to the city, called at Bethany, where he was kindly entertained at supper by Martha and Mary, the two sisters of Lazarus. Martha (according to her custom) dressed the supper: Lazarus, whom he had raised from the dead, was one of the company that sat at table with him, while Mary, to express her love and bounty, took a vial of the most valuable essence, made of spikenard, and, pouring it upon his feet, anointed them, and wiped them with her hair, so that the whole house was filled with the fragrancy of its perfume. This action Judas Iscariot (who afterwards betrayed his master, and had, at that time, the care of the bag wherein money for charitable, and other necessary uses, was kept) highly blamed, as a piece of prodigality, in throwing away

what might have been sold for three hundred pence, and given to the poor; not that he valued the poor, but because he was a covetous wretch, and was always purloining some part of the public money to himself. Our Lord, therefore, who knew the sincerity of Mary's, and the baseness of Judas's heart, in a very gentle reply, commended what Mary had done, as a seasonable ceremonyto solemnize his approaching death; but blamed Judas's pretended concern for the poor, since objects of that kind they had always with them, but his continuance among them was not to be long. Then said Jesus, Let her alone; against the day of my burying hath she kept this. For the poor always ye have with you; but me ye have not always. John xii. 7, &c.

While our Lord continued at Lazarus's house, great numbers of Jews, out of curiosity, came to Bethany, not only to have a sight of Jesus, but also of Lazarus, whom he had raised from the dead. But, when the Sanhedrim understood this, and that the resurrection of Lazarus had occasioned many people to believe on Jesus, they consulted how to destroy him likewise.

Our Blessed Lord, after tarrying all night at Bethany, set forward, the next morning, with his disciples and others who attended him, on his way to Jerusalem. When he came near to a place called Bethphage, on the side of the Mount of Olives, he sent two of his disciples into the village, to bring from thence an ass, and her colt, which was not yet backed, that, to accomplish a remarkable prophecy,* he might ride thereon to Jerusalem.†

* See Zechariah ix. 9.

It has been a matter of some argument among the learned, whether our Lord rode upon the ass, or the colt, or both alternately; but the latter appears evidently to have been the case, as will be seen by the following observations. In the words of the prophet Zechariah, mention is made of riding both upon an ass, and a colt, the foal of an ass; and from St. Matthew (chap. xxi. 7.) it is farther observed, that the disciples, having brought the ass and the colt, which our Saviour had sent them for, put on them their clothes, and set him thereon. Since, therefore, the relation of St. Matthew thus literally agrees with the prophecy of Zechariah, and both express. ly assert, that our Saviour did ride upon the ass, as well as the colt, there cannot be any reason why these texts should not be taken in

The disciples did as they were ordered; and, having mounted their Master on the colt, he proceeded, as it. were, in triumph towards the city, amidst the loud acclamations of an innumerable multitude, whilst crowds of people came forth to meet him, with branches of palmtrees in their hands, some spreading their garments in the way, others cutting down branches, and strewing them where he was to pass, and all, as it were with one voice, crying, Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord! Hosanna in the Highest!

On our Lord's arrival at the descent of the Mount of Olives, his disciples, being transported with the honors shewn to their Master, broke out into raptures of thanks-` givings, and loud doxologies to God, for all the mighty works which they had seen, while the whole body of the people, as well those that went before, as those that followed after, joined with the disciples in their Hosannas and acclamations. In consequence of this some of the chief of the Pharisees, being envious of our Lord's glory, desired him to command their silence. To which he replied, I tell you that, if these should hold their peace, the stones would immediately cry out. Luke xix. 40.

When our Lord had advanced so near to Jerusalem as to have a full view of the city and temple, he stopped, and looking stedfastly on the city, with tears in his eyes, made a lamentation over it to this effect: "Oh! that thou

hadst known, at least in this thy appointed day, the "things conducive to thy peace! But now, alas! they are "hidden from thine eyes. For the fatal time shall come, "when thy enemies shall throw up trenches about thee, "hem thee in on every side, destroy thy children, de"molish thee, and not leave in thee one stone upon "another, because, thou wouldst not know the time of "thy visitation."

their most plain and obvious meaning; and that we should, from thence, conclude, that, for the more exact fulfilment of the prophecy, our Saviour did actually ride, part of the way on the one, and the remaining part upon the other.

CHAP. XI.

Our Blessed Lord drives the dealers of several kinds out of the temple, and at the same time cures many people of their respective infirmities. Acquaints his disciples with his approaching death, and testifies his resignation to it. Denounces a judgment upon a fig-tree. Argues with the chief Priests and Scribes in the temple, reproves them for their conduct, and delivers several parables on the occasion. Answers a captious question put to him by the Sadducees and Pharisees. Settles the most important points of the law. Exposes the vices of the Scribes and Pharisees, and foretels the judgment that will fall upon them. Commends widow woman for contributing her mite to the public treasury. Predicts the destruction of the temple, and informs his apostles of the signs which should precede that event. Exhorts his disciples to watchfulness and prayer, which he enforces by delivering two parables; one of the Wise and foolish Virgins; and the other, of the talents entrusted with diligent and slothful

servants.

THE entrance of our Blessed Lord into Jerusalem with such a prodigious retinue of people, greatly alarmed the citizens, and an universal enquiry was made amongst them who he was, and from whence he came; in answer to which they were told by the multitude, who proclaimed it aloud, and in a manner that expressed the great satisfaction they felt on the occasion, that it was Jesus the prophet of Nazareth, of Galilee.

The first thing our Lord did after his entrance into Jerusalem was, to go to the temple, accompanied by his disciples and a great multitude of people, where, looking about him, he found the Court of the Gentiles notoriously prophaned and dishonored by trading and merchandize. That he might, therefore, end his ministry as he had begun it, with the reformation of his Father's house, he drove out all the buyers and sellers (who traded in various articles) from the sacred ground; he overthrew the tables of the money-changers, and the stalls of those who sold doves, telling them that they had made the temple,