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thou art the same for thy members, which thou wert for thyself, the Head. Rather than offence shall be given to the world by a seeming neglect of thy dear children, thou wilt cause the very fowls of heaven to · bring them meat, and the fish of the sea to bring

them money. Oh let us look up ever to thee by the eye of our faith, and not be wanting in our dependence upon thee, who canst not be wanting in thy Providence over us!

CONTEMPLATION XXIII.

LAZARUS DEAD.

On the wisdom of God in penning his own story! The disciple whom Jesus loved comes after his fellow-evangelists, that he might glean up those rich ears of history which the rest had passed over : that eagle soars high, and towers up by degrees. It was much to turn water into wine ; but it was more to feed five thousand with five loaves. It was much to restore the ruler's son; it was more to cure him that had been thirty-eight years a cripple. It was much to cure him that was born blind; it was more to raise up Lazarus that had been so long dead. As a stream runs still the stronger and wider, the nearer it comes to the ocean whence it was derived ; so didst thou, O Saviour, work the more powerfully, the nearer thou drewest to thy glory. This was, as one of thy last, so of thy greatest miracles: when thou wert ready to die thyself, thou raisedst him to life who smelt strong of the grave. None of all the sacred histories is so full and punctual as this, in the report of all circumstances. Other miracles do not more transcend nature than this transcends other miracles.

This alone was a sufficient eviction of thy Godhead, O blessed Saviour: none but an infinite

power

could

so far go beyond nature as to recall a man four days dead, from not a mere privation, but a settled corruption. Earth must needs be thine, from which thou raisest his body: heaven must needs be thine, from whence thou fetchest his spirit. None but he that created man, could thus make him new.

Sickness is the common preface to death ; no mortal nature is exempted from this complaint; even Lazarus, whom Jesus loved, is sick. What can strength of grace or dearness of respect prevail against disease, against dissolution ?

It was a stirring message that Mary sent to Jesus, “He whom thou lovest is sick ;" as if she would imply, that his part was no less deep in Lazarus than hers. Neither doth she say, He that loves thee is sick; but “ he whom thou lovest:" not pleading the merit of Lazarus's affection to Christ, but the mercy and favour of Christ to him. Even that other reflection of love had been no weak motive ; for, O Lord, thou hast said, “Because he hath set his love upon me, therefore will I deliver him.” Thy goodness will not be behind us for love, who professeth to love them that love thee. But yet the argument is more forcible from thy love to us, since thou hast just reason to respect every thing of thine own, more than aught that can proceed from us. Even we weak men, what can we stick at where we love? Thou, O infinite God, art love itself. Whatever thou hast done for us is out of thy love: the ground and motive of all thy mercies is within thyself, not in us, and if there be aught in us worthy of thy love, it is thine own, not ours; thou givest what thou acceptest. Jesus well heard the first groan of his dear Lazarus : every short breath that he drew, every sigh that he gave was upon account ; yet this Lord of life lets his Lazarus sicken, and languish, and die ; not out of neglect or impotence, but out of power and resolution. This sickness is not to death.” He, to whom the issues of death belong, knows the way both into

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it and out of it. He meant that sickness should be to death, in respect of the present condition, not to death in respect of the event; to death in the process of nature, not to death in the success of his divine power, “that the Son of God might be glorified thereby O Saviour, thy usual style is the Son of Man ; thou that wouldst take up our infirmities, wert willing thus to hide thy Godhead under the coarse weeds of our humanity; but here thou sayest, “ That the Son of God might be glorified.” Though thou wouldst hide thy divine glory, yet thou wouldst not smother it. Sometimes thou wouldst have thy sun break forth in bright gleams, to show that it hath no less light, even while it seems kept in by the clouds. Thou wert now near thy passion; it was most seasonable for thee at this time to set forth thy just title. Neither was this an act that thy humanity could challenge to itself, but far transcending all finite powers. To die was an act of the son of man, to raise from death was an act of the Son of God.

Neither didst thou say merely that God, but “That the Son of God might be glorified.” God cannot be glorified unless the Son be so. In

very natural relations the wrong or disrespect offered to the child reflects upon the father, as contrarily the parent's upon the child ; how much more, where the love and respect is infinite ; where the whole essence is communicated with the entireness of relation !

O God, in vain shall we tender our devotions to thee indefinitely, as to a glorious and incomprehensible Majesty, if we kiss not the Son, who hath most justly said, “Ye believe in the Father, believe also in Me."

What a happy family was this! I find none upon earth so much honoured; “Jesus loved Martha, and her sister, and Lazarus." It is no standing upon terms of precedency: the Spirit of God is not curious in marshalling of places. Time was when Mary was confessed to have chosen the better part; here Martha

is named first as most interested in Christ's love; for aught appears, all of them were equally dear. Christ had familiarly lodged under their roof. How fit was that to receive him, whose indwellers were hospitable, pious, unanimous ! hospitable, in the glad entertainment of Jesus and his train; pious in their devotions; unanimous in their mutual concord. As contrarily he baulks and hates that house which is taken up with uncharitableness, profaneness, contention.

But, O Saviour, how doth this agree? thou lovedst this family, yet hearing of their distress, thou heldest off two days more from them! Canst thou love those thou regardest not ? canst thou regard them from whom thou willingly absentest thyself in their necessity? Behold, thy love, as it is above ours, so it is oft against ours. Even out of very affection art thou not seldom absent. None of thine but have sometimes cried, “How long, Lord ?" What need we instance, when thine eternal Father did purposely estrange his face from thee, so as thou criedst out of forsaking ?

Here thou wouldst knowingly delay, whether for the greatening of the miracle, or for the strengthening of thy disciples' faith.

Hadst thou gone sooner, and prevented the death, who had known, whether strength of nature, and not thy miraculous power, had done it ? hadst thou overtaken his death by this quickening visitation, who had known, whether this had been only some qualm or ecstacy, and not a perfect dissolution ? Now this large gap of time makes thy work both certain and glorious.

And what a clear proof was this beforehand to thy disciples, that thou wert able to accomplish thine own resurrection on the third day, who wert able to raise

up

Lazarus on the fourth ? The more difficult the work should be, the more need it had of an omnipotent confirmation.

He, that was Lord of our times and his own, can now, when he found it seasonable, say, “Let us go into Judea again." Why left he it before ? was it not upon the heady violence of his enemies? Lo, the stones of the Jews drove him thence; the love of Lazarus and the care of his divine glory drew him back thither.

We may, we must be wise as serpents for our own preservation, we must be careless of danger, when God calls us to the hazard. It is far from God's purpose to give us leave so far to respect ourselves, as that we should neglect him. Let Judea be alí snares, all crosses. O Saviour, when thou callest us we must put our lives into our hands, and follow thee thither.

This journey thou hast purposed and contrived, but what needest thou to acquaint thy disciples with thine intent? where didst thou ever, besides this, make them of counsel with thy voyages ? neither didst thou say, How think you if I go? but, “Let us

Was it for that thou, who knewest thine own strength, knewest also their weakness? Thou wert resolute, they were timorous ; they were sensible enough of their late peril, and fearful of more; there was need to forearm them with an expectation of the worst, and preparation for it. Surprisal with evils may endanger the best constancy. The heart is apt to fail, when it finds itself entrapped in a sudden mischief.

The disciples were dearly affected to Lazarus : they had learned to love where their Master loved ; yet now, when our Saviour speaks of returning to that region of peril

, they pull him by the sleeve, and put him in mind of the violence offered unto him; “ Master, the Jews of late sought to stone thee, and goest thou thither again ?"

No less than thrice, in the foregoing chapter, did the Jews lift up their hands to murder him by a cruel lapidation. Whence was this rage and bloody

go.”

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