ter his death." These rich men were Joseph of Arimathea, and Nicodemus who afterwards joined himself to the former.

Fourthly, Joseph is described according to his inward qualities. Some of these were such, as he had in common with many other persons of rank in those days. Thus he is stiled by St. Mark an honourable man; but St. Luke observes that, among other good qualities, he had so far shewn his attachment to justice and equity, as to act according to the dictates of his conscience; so that he had not consented to the counsel and deed of our Saviour's enemies, (Luke xxii. 51.) Hence it is evident, that he either did not make his appearance when the whole council assembled to condemn Jesus; or, if he was present, that he did not join in the vote for his condemnation. And if, with some commentators, we suppose him to have been only a member of the city council; yet, he sufficiently expressed his disapprobation of the unjust proceedings of the great council against Jesus. Thus far he might have proceeded by his mere natural probity, and the impulse of his conscience, which is naturally shocked at flagrant acts of injustice and cruelty. But St. Luke, in terming Joseph a good man and a just,' seems to allude to a distinction which was common among the Jews, who divided mankind into three classes, namely, just men, good men, and sinners, (Rom. v. 6. 7.) The sinners were those who perpetually wronged, injured, and did violence to others, without doing good to any one. The just were those who, being content with what they had, nover offered to molest or injure others. But none were stiled good men, but those only who communicated of their substance to the poor and necessitous. This last was Joseph's character. For he was not only just, injuring no one; but he was good, benevolent, and liberal to others. He was just, as he did not consent to our Saviour's death. He was a good and generous man; since he defrayed the charges of his burial, which were very considerable.

But the Evangelists have specified more sublime and excellent endowments of mind, which this extraordinary person was possessed of.

1. St. John says, that he was a disciple of Jesus, i. e. he accounted Jesus a teacher sent from God, and his doctrine to be true and just, and agreeable to the writings of Moses and the prophets. He was, consequently, not only a hearer of our blessed Lord, but an obedient and zealous observer of his doctrine. According to St. Matthew's account, he had so improved the knowledge which he had acquired of the doctrine of Christ, that he himself had made disciples or con verts to Jesus; having, every where, in his conversation with others, introduced something which might afford matter of reflection, and cause them to enter. tain higher thoughts of the despised Jesus. However, as St. John observes, all this he had done privately, for fear of the Jews; and especially his colleagues, who had past a decree to excommunicate all those who should acknowledge Jesus to be the Messiah, (John ix. 22. xii. 42.) This fear of man was indeed a foible; but as he had a well disposed mind, and a sincere love to Christ, God, in this weak instrument, manifested a power which calls for cur admiration. While the blessed Jesus was alive, and while he was esteemed, followed and admired, by multitudes, Joseph was a secret disciple, for fear of the Jews; whereas now, when our blessed Saviour was dead, and his cause was desperate, Joseph's fear vanishes, and he publicly shews himself a zealous disciple of Him, whom the Jewish rulers had crucified. Thus, his faith gave him the victory, and triumphed over the world and the fear of man. But,

2. St. Mark adds: He waited for the kingdom of God.' Thus, his mind must have been pretty free from the reigning prejudices of the Jews; for according to their notion, the kingdom of the Messiah was to be a worldly and temporal sovereignty. But Joseph waited for the kingdom of God, namely, Bbb

VOL. II.

that spiritual kingdom which was to be founded by the Messiah, who himself had declared, that the kingdom of God was come, (Mark i. 15.) Therefore, Joseph was not offended at the sufferings and death of Christ, like those who were filled with chimerical notions of the conquests, pomp, and glory of the Messiah's earthly kingdom.

Fifthly, and lastly, He is described by the regard he shewed to the Lord Jesus. It is said in the evangelical history, 'He went in boldly unto Pilate.' His faith inspired him with courage; and though reason represented to him the many difficulties attending this affair, instead of being deterred by them, he resolved at all events, whatever judgment the public might pass on it, or whatever danger he might incur from the cruelty of our Saviour's enemies, to be wanting in no endeavours for procuring the body of Jesus. And though it could not but be disagreeable to a man of his probity and delicate conscience, to ask a favour of such an unjust and profligate judge; yet he repaired to his hall of judgment, in which the chief priests and elders, out of their pharasaical hypocrisy, would not set a foot, and desired leave of Pilate to take down the body of Jesus from the cross, in order to bury it; for this could not be done without a licence from the Roman governor, who was the supreme magistrate. But as Christ had been lifted up on the cross, by the sentence of the magistrate; so it was God's pleasure, that he should be taken down by the same means, namely, by a licence from the judge. Now Pilate, well know ing that crucified persons often lived two or three days on the cross, wondered to hear that Jesus was already dead; and even that he had expired before an end was put to his life, by breaking his legs. However, having sent for the Centurion who commanded the party of soldiers at the cross, and making a particular enquiry into the affair, he found by the officer that all these circumstances were true. Therefore, when he was assured that Jesus was really dead, he granted Joseph's request.

Who does not in this circumstance see the hand of God, which so wonderfully directed these incidents, that the Roman governor, by his enquiries, is made the instrument to confirm the certainty of our Savi. our's death? Thus, as our blessed Lord, by reason of the enrollment and taxation, was entered in the register of the living under Augustus; so under the lieutenant of his successor Tiberius, in order to strengthen our faith concerning the reality of Christ's death, he was registered in the list of the dead. Avaricious gover nors had, indeed, a practice of selling their licence to bury executed malefactors, at a high rate. But Pilate gave Joseph the body of Jesus voluntarily, and without any present, which he might have expected from him, as he was a man of wealth and distinction. Upon this, as St. John relates it, Joseph came [and with the help of his servants] took the body of Jesus' from the cross. With what joy did Joseph receive the permission from Pilate, and how happy did he think himself in being possessed of the lifeless remains of a person he honoured so much while living! Here let us pause a while, and, before we proceed, make the following observations:

1. When it so happens, that a part of the public worship of God interferes with a necessary act of charity, and love to Christ and his members, which will admit of no delay, the former may be omitted, and the latter performed with a safe conscience.

Joseph had no reason to entertain any uneasy scruples, because his care for the interment of the Lord Jesus prevented him from assisting in the tem ple, at the worship which was preparatory to the ap proaching Sabbath. He was now to attend a labour of love which could not be deferred; and this was infinitely of higher value in the sight of God, than all the numerous sacrifices at that time offered in the temple. Therefore, it would have been an hypocritical show of devotion, had he, out of fear of omitting. the temple service, been wanting in this opportunity

of shewing his love to Christ. Certainly, the public worship of God ought not to be omitted but on very important occasions, and in cases of urgent necessity. At all other times we are obliged to attend it, and by our devotion set a good example to others. But if in the time of divine service, an occasion offers of being serviceable to a member of Jesus Christ, of attending on him in his sickness, assisting him under temptations, or helping him in any pressing exigency; or if the providence of God point out to us an occasion where our charity is immediately required; the public worship may, for that time, be omitted with a safe conscience. Such a high value does God place on the love of our neighbour, that he as it were postpones his own service, and gives the former the precedence.

2. External probity, and a natural love of justice though not allowed to be sufficient to make a true Christian, are not at all superseded by the profession of christianity.

It is true, indeed, that the mere observance of justice and probity does not constitute a Christian. But this declaration is misconstrued by many sectaries and enthusiasts; who entertain an impious notion, that all external morality is exploded by the gospel, and that it is no part of the Christian religion to practice the social duties. But we here see, that the Holy Spirit inserts this elogium of Joseph, namely, 'that he was a good man and a just,' and consequently was possessed of every moral virtue. It were to be wished, that a natural love for justice was more frequently to be met with among persons in trust and power, who call themselves Christians; and then the complaints of injury and oppression would not be so common.*

*If those, who amongst us think themselves at the summit of Christian perfection. would condescend to practise and inculcate the heathen virtues and moral duties they exclaim against, it would be happier for themselves and their hearers. W