pires which have flourished therein. It ought not, however, to pass unnoticed, that the parabolical mode of instruction adopted by our LORD, was another circumstance in which he fulfilled what had been spoken of him in the Old Testament. St. Matthew quotes the passage from the seventy-eighth Psalm, in these words: "All these things spake JESUS unto the multitude in parables; and without a parable spake he not unto them that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world." Matt. xiii. 34, 35. In this view then the parables are of still greater importance, as furnishing an additional argument for the truth of Christianity, since it was expressly foretold that the MESSIAH should be distinguished by the use of them.*

As a "preacher of righteousness," JESUS eminently excelled all that had preceded him, for his eloquence was divine, and he spake "as one having authority, and not as the scribes," (Matt. vii. 29,) who grounded all they had to advance upon the vague traditions of the elders. The discourses of our SAVIOUR were directed to the heart; they struck at the very root of all moral evil, by showing the absolute necessity of a renovated mind, which pre-supposes that all are by nature corrupt; and they pointed out the only way by which that change can be effected, that is, by divine grace, which must be sought for in faith and prayer. The people had never been used to this kind of instruction. Their blind guides had commanded them to receive their dictates without assigning any satisfactory reasons why they were entitled to obedience. But the doctrine of our SAVIOUR was wholly consistent with the word of GOD, the uncorrupted code of their religion, and it had evidently for its great object the present and future happiness of mankind. There was nothing perplexed, forbidding, or burdensome in what JESUS taught; but everything was plain, endearing, and delightful. Well therefore might he call "his yoke easy, and his burden light," (Matt. xi. 30,) for it freed the minds of those who received it from the "bondage of the law," from the fear of death, and the dread of hell. It opened to their view the most brilliant and substantial joys beyond the grave; it rendered the path of duty certain, and settled faith upon

* THE PARABLES.-While we thankfully receive the general instructions of our LORD, and strive, in dependance upon divine grace, to regulate our conduct thereby, let us learn to set a special value on the excellent and impressive illustrations which his parables afford. Let us peruse them frequently, seriously, and attentively. Let us diligently compare them with the observations which he himself makes upon them, and also with the general tenor of his doctrine. But above all, let us frequently implore a right understanding of them by the teaching of his holy Spirit; that they may be conducive to the important end of making us "wise unto salvation through faith which is in CHRIST JESUS." This object they are admirably calculated to promote under the direction of that Spirit, and cannot therefore be too highly valued, in connexion with fervent prayer for his illuminating grace. Let us, in the next place, admire and endeavor to imitate the wisdom of our LORD, not only in making natural objects subservient to spiritual instruction, but in a guarded and cautious intimation of spiritual truths to those whose minds are not prepared for a full and copious development of them. This is a direction which is perhaps of equal importance both to the minister of the word and to the private Christian. To the former it is often a matter of no small moment, that he should conciliate the minds of his hearers in every way that is consistent with strict fidelity in the discharge of his ministerial functions; declaring indeed to the sinner the awful danger to which he is exposed; but at the same time endeavoring to win him over to CHRIST by persuasive and affectionate arguments, such as may reach his understanding, and, under the Divine blessing, find their way to his inmost heart-rather than abruptly attacking his strongest prejudices, and needlessly irritating the worst passions of the soul. It may be truly said of our SAVIOUR, that in delivering instruction to his followers, he "drew them with cords of a man, with bands of love;" and that in every successive stage of that instruction, he "spake the word unto them as they were able to bear it." To the private Christian it is also highly important that he should follow the example of his divine Master, in having respect to times and seasons, and especially to the particular circle in which he is placed. Never, indeed, should he be ashamed of his Master, or afraid to bear testimony to the importance of vital godliness: but he needs, and should therefore diligently seek, much wisdom from above, to enable him so to speak, and so to time his observations, that he may not indiscreetly injure instead of promoting the cause of his GOD and SAVIOUR, and the interests of those whose salvation he has at heart. Finally, in contemplating the parables of our LORD, let us seek and pray that we may know more of our LORD himself. From him those heavenly instructions proceed; concerning him they frequently treat and while they direct our attention to his character, his purposes, his kingdom, and his everlasting glory, they commend him to our reverence, our admiration, our gratitude, and our love, as "made of GoD," unto those who believe in his name, "wisdom, and righteousness, and sanctification, and redemption." At the same time, they no less clearly inform us, that if we reject him as our SAVIOUR, and trust to anything instead of him for our acceptance with GoD, and our admission to future glory, he will reject us in the day when he shall come to judge the world in righteousness, and will appoint us our portion in the dismal regions of eternal death.

a sure foundation; it had, in short, everything which could be necessary to render man socially useful and personally happy.

The important principle that the future state is one of retribution, according to the spiritual condition and conduct of men in this probationary world, was little, if at all, understood, till our SAVIOUR arose and threw the strong light of certainty upon the awful subject. He taught not only the soul's immortality, but the doctrine of a resurrection and of a final judgment, when all the dead shall appear at the bar of God, "to be judged every man according to his works."

Now if he had done no more than this; if he had only confined his labors to the single point of preaching and illustrating these momentous points, we should have had every reason imaginable to cherish his memory with reverence, and to glory in being called by his name. But he did far more than this. He confirmed these great doctrines by corresponding wonders, which no created being could perform in his own power; he recalled the departed spirit to reanimate the clay-cold corpse, and at a word caused the dead body of Lazarus to issue from the tomb, where it had lain three days. Well might he say on that occasion to the weeping sister of the deceased: "I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die." John xi. 25, 26.

When we view JESUS at the grave of Lazarus "weeping," we admire the compassionate, sympathizing REDEEMER, moved at the ravages occasioned by sin and deathbut when we hear him pronounce these energetic words, "Come forth!" we are filled with awe, and look upon him with astonishment as the DEITY in human form. Who but God ever pronounced such a command? who but GoD would immediately have been obeyed? The word was no sooner uttered than death delivered up its prey, and Lazarus arose from the tomb. By acts like these, JESUS not only showed his omnipotence, but the absolute certainty of a general resurrection of the dead.

This miracle was performed at Bethany, not far from Jerusalem, and but a little while before the crucifixion of our LORD. The circumstance was witnessed by a great number of spectators, some of whom believed, but others were so obstinately chained down under the force of prejudice, that “they would not believe in the divine mission of JESUS, though they had seen him raise one from the dead." Luke xvi. 31. These infidels, upon whom miracles had no effect, went and reported what they had seen to the chief priests and Pharisees, who instantly "called a council and said, What do we? for this man doeth many miracles. 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." Worldly policy is commonly regardless of truth or justice. These men pretended to be afraid that the design of JESUS was to excite a revolt, though his conduct and preaching were quite different from such a project. But their own confession that he "did many miracles," sufficiently convicts them of the basest injustice. Those mighty works, they ought to have known, could not be the effect of any thing short of divine power, for neither human craft nor diabolical agency could restore a man to life, after having lain in the grave three days.

The most inveterate enemies of truth and righteousness, however, are sometimes compelled to bear their testimony in behalf of the very cause which they oppose and persecute with the greatest malignity. Thus the members of the Jewish council, assembled to plot the death of JESUS, could not but acknowledge that "he did many miracles;" and the chief of them, Caiaphas, the high priest, uttered this remarkable prophecy, while he thought only of venting his own evil machination: "Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not." The evangelist who records the account of this confederacy, thus explains the saying of Caiaphas: "And this spake he not of himself, but being high priest that year, he prophesied that JESUS should die for that nation; and not for that nation only, but that also he should gather together in one the children of GOD that were scattered abroad." John xi. 47, 52.

The advice of the high priest prevailed, and from that day the death of Jesus was determined.

We have seen the lowly REDEEMER studiously avoiding popularity, refusing all splendid appearances, and retiring from an applauding multitude to indulge himself in the exercises of private devotion. His conduct was a complete illustration of his own assertion, that " he was come not to be ministered unto, but to minister," (Matt.

xx. 28,) and likewise of that emphatic declaration which he made to Pilate, "My kingdom is not of this world." John xviii. 36.

But as he was now drawing to the close of his life, he began to assume the regal and judicial authority.

The passover being nigh at hand, he proceeded towards Jerusalem, and coming to the mount of Olives, he sent two of his disciples to a neighboring village to fetch a young ass which they should find there with its dam. They were also told that if the owner should ask them any questions, they were to answer that the LORD had need of her, upon which he would readily deliver the ass unto them. They went as directed, and found all things agreeable to what their master had said. On this humble animal did JESUS make his entry into Jerusalem, accompanied by great multitudes

who were attracted by the fame of his miracles. Some of them, out of reverence to his person, spread their garments in the road, while others cut down branches from the trees and cast them in the way. The persuasion of his being the MESSIAH, Seems to have been general among the people who thus attended him, for they cried before him, "Hosanna to the son of David; blessed is the KING that cometh in the name of the LORD; peace in heaven and glory in the highest." Matt. xxi. 9; Luke xix. 38.

Thus remarkably was accomplished the prediction of Zechariah: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold thy KING cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass." Zech. ix. 9.

But miracles and prophecies were insufficient to open the eyes of the malevolent Pharisees. This triumphant procession and the acclamations of the people only filled their minds with envy and rage. "We prevail nothing," say they; "the world is gone

after him." John xii. 19.

How different were the emotions which at this moment agitated the bosom of our LORD! Regardless of the applauses with which he was welcomed by the crowd, and of the steps that were plotting against him by his enemies, his soul was filled with compassion for the city which appeared in view. He beheld Jerusalem, the highly favored city of GoD, sunk into infidelity and corruption; its cup of iniquities nearly running over; and its destruction as inevitable. As he contemplated the melancholy prospect, his heart was overcharged with grief, and he wept, saying, "If thou hadst known, even thou," wicked as thou art, "at least in this thy day," while there was grace left for thee, "the things which belong unto thy peace," thou mightest even yet have been saved, "but now they are hid from thine eyes. For the days shall come upon thee that thine enemies (the Romans) shall cast a trench round about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation." Luke xix. 42-44.