God, even since the fall, has left man so much power as is necessary towards leading a social, just, and regular life; and every one is bound to make use of this natural capacity of being virtuous, according to the design of the all-wise Creator; which is, that we should be worthy and useful members of human society. However, morality alone is not sufficient in God's eye to make a man a true Christian, and an their of the kingdom of Heaven, (Matt. v. 20.) Honesty and godliness are good and acceptable in the sight of God, (1 Tim. ii. 2.) and must go together. When the former is ennobled by the latter, and when we are powertully restrained from all unworthy and dishonest practices through the fear of God, it is unquestionably one of the greatest ornaments of a Christian. Whereas probity, without the fear of God, is no more than a whited sepulchre, outwardly beautiful and spacious, but void of life and intrinsic worth within.

3. He, who is faithful in small things, will be entrusted with greater.

This gospel maxim we see here confirmed in Josephi of Arimathea. This man was faithful in his natural powers, which God endowed him with, in order to lead a virtuous life. He was faithful in obeying the dictates of his natural conscience, by condemning injustice, and refusing to join in condemning an innocent person to die. He was faithful in the improvement of the knowledge which he had of the truth of our Saviour's doctrine; secretly bringing others to follow Christ at a time, when he did not dare publicly to own himself one of his disciples. Behold, how richly he is here rewarded for that fidelity which he shewed in small things, and what a treasure of faith God bestows on him! For, he publicly goes to Pilate, overcomes the world, and its malicious censures, and shews himself a true disciple of the blessed Jesus when his affairs were seemingly in the most desparate situation, and when there appeared but little hopes that any of the Jewish rulers would even associate with him again.

Oh, that men would make a right use of their natural powers, and pay a greater regard and reverence to the voice of their consciences. Then God would lead them further, and, by his revealed word, would impart to them the enlivening principle of the spiritual life. For God does not leave the least fidelity of man unrewarded; but, out of his abundant grace, rewards it with a plentiful measure of Divine assistance. On the contrary, we must not think it strange that he, who does not make a right use of his natural reason, by which he might be enabled to live a quiet, temperate and virtuous life, should grow more abandoned and increase in his wickedness; since it is but a righteous judgment of God, that he, who abuses the gifts of Heaven and disregards the dictates of conscience, should plunge himself deeper and deeper into sin and infamy.

4. He, that will not risk something for the love he bears to Christ, will never make any great proficiency in the school of christianity.

It is here said of Joseph that he went in boldly to Pilate, and desired the body of Jesus. Something must be risked in religion, before we can attain to any degree of perfection. In the conflict of repentance, we must determine to renounce our dearest bosom sins, to give them a perpetual bill of divorce; and for Christ's sake, to risk our reputation in the world, and perhaps submit to mockery and insults from our former friends. We are to risk something in the good fight of faith by resolving to rely on the Divine promises and approach the throne of grace, notwithstanding our unworthiness, which would make it seem hazardous. We are to risk something in entering the combat of prayer, when satan places difficulties before us, by insinuating, that God will not hear sinners.

5. The pious, prudent, and resolute undertakings of a true Christian, however hazardous they may ap pear, will by the Divine assistance be brought to a happy issue.

What could seem more uncertain, and at the same time more dangerous, than this resolution of Joseph to ask for our blessed Saviour's body? Had he considered his own character, that of his colleagues, or the character and disposition of Pilate, a thousand apprehensions would have arose in his mind, and deterred him from the attempt. But as he regarded God only when he resolved on it, by the power of his love and faith towards the deceased Jesus, he overcome all difficulties. For as he followed the impulse of his conscience in this enterprise, and recommended the event to God, this hazardous event succeeded; and by it he acquired a jewel, far more prescious than any thing he had risked to obtain it. This example should encourage us to an imitation of it; and the happy issue of Joseph's pious, though difficult enterprize, should animate us boldly to venture something for the honour of God. What if affairs seem desperate, and every thing turns contrary to our expectations; yet we shall be no loser by the attempt. We shall have still the testimony of a good conscience, and the honour of having risked something for the sake of Christ; and in the day of retribution, our good will and generous attempts shall not go unrewarded.

6. As the taking down of the body of Jesus from the cross was not only permitted, but even appointed and predicted by God, it is a means for greatly strengthening our faith.

God had ordered, (Deut. xxi. 22, 23.) that a man who had been hanged as a curse on a tree, should be taken down and buried before sun-set. This was a sign to denote, that his justice was now satisfied by the punishment and disgrace inflicted on the delinquent; so that the land of Israel might from that time be accounted clean. This was a type of the burial of Christ. The great Surety of mankind had borne our sins in his body on the tree, and become a curse on it for us, (Gal. iii. 13.) Now as his dead body was by God's own appointment taken dowa

from the cross, and afterwards honourably buried; it is an assured sign that the Divine justice is satisfied by our Saviour's death, and that the curse is abo lished and done away. If our Redeemer had not paid all to the utmost farthing, justice would not have perImitted him to be taken down from the cross. But as God permitted this, he gave a public testimony to all the world, that his justice was fully satisfied.Hence all who believe in the crucified Jesus, and obey his precepts, are in the eye of God, exempt from the curse of the law, and free from all condemnation, (Rom. viii. 1.) This comfort is of inestimable value; but it is only so to the truly penitent and humble Christian.

II. After our Saviour's body was taken down from the cross, it was prepared for an honourable interment. We may learn from the evangelical history,

First, Who the persons were that performed this generous office. These were Joseph of Arimathea and Nicodemus. Joseph, with his servants, had before taken down the body of Jesus from the cross.But while this pious man was employed in preparing it for interment, the providence of God sent him Nicodemus as a colleague, who was a person of equal distinction with himself. He not only bore his share in the charges, but likewise in the odium and contempt, and other inconveniencies, which Joseph might naturally expect on account of this labour of love. It is here observed of Nicodemus, that he formerly came to Jesus by night, and that it was for fear of the Jews. Hence it appears, that he was not free from the weakness which had possessed Joseph of Arimathea. But now he also shews an equal boldness; and the bands of fear in both of them are broken asunder, and shaken off by the death of Christ. As all nature publicly sympathised with the Lord Jesus; for the earth trembled and the rocks were rent, as it were to celebrate his obsequies; Nicodemus would not be wanting in showing his esteem and love to Christ; so that his

mind was stirred up to assist in performing the last office for our blessed Lord. The harmonised text in

forms us,

Secondly, That these two persons shared the labour and expence between them. We are told that 'Joseph bought fine linen, in order to wrap up the body of Jesus;' and that Nicodemus brought a mixture of myrrh and aloes, about an hundred pound weight, and costly spices. The linen was steeped in this aromatic mixture or ointment; and then the body of Jesus being first washed, was wrapped and wound in linen clothes. This preparation of the body of our blessed Saviour for interment had been prefigured in his life, (John xii. 7.) when a devout woman called Mary anointed him, as it were, for his burial. For on that occasion, our blessed Lord plainly intimated that a like honour would be paid him after his death. Thus he shewed himself a true prophet concerning his death and burial; and an honour was shewn him in the latter, which only the most wealthy among the Jews of that age could afford. The blessed Jesus was born poor, and died so; but he was rich in external ornaments twice during his abode on earth; once soon after his entrance into the world, whither he came poor, naked, and helpless, like the meanest of his brethren; and a second time immediately after his death, which was also accompanied with poverty, nakedness, and ignominy. Soon after our Saviour's birth, some great personages among the eastern gentiles presented him with gold, frankincense, and myrrh; and after his death, two persons of wealth and distinction among the Jews anointed him with the most costly aromatics and spices. Thus was the end of his continuance on earth attended with more splendor, than his first entrance upon it. At his birth, when he entered on his state of humiliation, he was wrapped up in mean swaddling clothes; but at his burial, when his state of abasement drew towards a period, he was wrapped up in fine linen dipped in the most costly oint