is my soul troubled; and what shall I say? Father, save me from this hour? but for this cause came I unto this hour." His whole life would have been fruitless, a failure, if now He had declined this crowning act of self-sacrifice. And yet how much there was to suggest such a course! Doubtless the Tempter spared not to urge how worthless, how ungrateful were those for whom He was preparing to suffer so much. "See how they have treated Thee-how they will treat Thee-give them up-they are not worth such suffering." And this was true. But there was that which was worth it-worth every thing. By the sacrificial death of Christ, by the acknowledgment of God's justice thus made on behalf of men, by the bright light thrown on God's transcendent Purity and Love, the Father would be glorified, and that was enough for the Son. "Father, glorify Thy name." That, not save me," was what He would deliberately ask. "Then came there a voice from heaven, saying, 'I have both glorified it, and will glorify it again."" Here was at once a seal set on the Saviour's past work, and an assurance for the future. "The people therefore, that stood by, and heard it”—indistinctly—" said that it thundered; others"-hearing articulate words-" said, 'An angel spoke to Him.' Jesus answered and said, 'This voice came not because of Me, but for your sakes. Now is the judgment" "-the crisis"of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me.'" That lifting up from the earth, which was intended to set a mark of

2

infamy upon Him, would become a triumphant exaltation which should make, as it has done, the Cross the rallying point of the hopes of humanity ; the one ensign of victory to which men should flock with the fullest devotion of heart; thus adding another to the analogy of the grain of wheat, which in dying produces abundant fruit. "This he said, signifying what death he should die."

"The people❞—

This raised up a fresh cavil. understanding Him to allude to some violent removal from the earth-" answered him, 'We have heard out of the law, that Christ' "-whom Thou claimest to be-"abideth for ever: and how sayest Thou, The Son of Man must be lifted up? Who is this Son of Man?" To this question, so often answered in past time by word and deed, the Lord only replied by a repetition of former warnings. "Then Jesus said unto them, 'Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have the light" "and even after Christ's departure there would be a short season of light in the preaching of the Apostles-"believe in the light, that ye may be the children of light.' These things spake Jesus, and departed, and did hide himself from them."

SECTION LII.

DENUNCIATION OF THE SCRIBES AND PHARISEES.

"THE

MATTHEW Xxiii. 1-12.

"THEN spake Jesus to the multitude, and to His disciples, saying, "The Scribes and the Pharisees sit in Moses' seat; all therefore whatsoever they bid you observe, that observe and do; but do ye not after their works; for they say, and do not.'"

Throughout our Lord's ministry, the spirit which breathed in all He did and said had been in direct antagonism to the spirit which actuated the religious leaders of the nation; and now at the close of that ministry, when all hope of winning them to better things was gone by-when they were fast hurrying on to complete rejection of that great Gift which was their rightful inheritance-Christ, before departing from the temple, lays fully open to the people what was the "Lord's controversy" with them.

But, even in doing this, He is careful not to confound truth and error in one common ruin. He warns the people that God's law, even when an. nounced by unholy men, was still God's law, and binding on their obedience-a lesson to those who, if they see flaws in the character of a clergyman, think they may turn their backs on religion and religious worship altogether. So far as the Scribes. and Pharisees taught the law of Moses, they were to be obeyed; but when by practice they evaded it,

their example was to be shunned.

"For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders"-they were strict and merciless in their expositions of the duties of others" but they themselves will not move them with one of their fingers."

"But all their works they do for to be seen of men." The ground of all their religion was human admiration. And therefore their piety was all of an ostentatious character. "They make broad their phylacteries, and enlarge the borders of their garments." The phylacteries were slips of parchment with certain passages of Scripture written on them, and worn on the forehead between the eyes, on the left side next the heart, and on the left arm. Their use appears to have arisen from a superstitious interpretation of Exod. xiii. 9, Deut. vi. 8, 9. The fringes were commanded to be worn for a memorial (Num. xv. 38).* The Pharisees went beyond others in the superior breadth and conspicuousness of these appendages, intending thereby to attract notice as extraordinarily devout. Texts of Scripture written in our books, or affixed to our walls-crossesreligious pictures—may be real expressions of pious feelings, real methods of keeping solemn truths and events before our minds, and sanctifying our daily life; but if paraded and made the badge of a party -if adopted in the secret hope "that they may be seen of men," and bring us a return of credit and respect they become like the fringes and phylacteries of the Pharisees.

* Alford,

Another charge against the Pharisees was their love of influence and social pre-eminence. They "love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the marketplaces, and to be called of men, Rabbi, Rabbi.'" It was not merely as great men in respect of wealth and station, that they desired to be thus honoured, but as saints and religious leaders. The love of deferential observance is a strong passion, especially with those who have but a dubious claim to it. To secure the respectful recognition-" the greeting in the market-place" of some interested flattererto obtain the bows of obsequious tradesmen, many have been tempted to extravagant expenses, and forced at last to do mean acts, which ought to void all their claims to respect. Therefore we ought carefully to watch against being fond of the reputation of riches.

But the snare is still more subtle and deadly when it comes in the form which it took among the Pharisees the desire, namely, of being honoured as a religious oracle. The history of the Church has afforded but too many and notorious instances of men's proneness to this sin. But it exists not merely in priests and religious teachers. We all more or less, if we have any of the gifts which rule men's minds, feel satisfaction in being looked up to, having our advice asked, our opinions quoted, our views adopted. Nor is it easy to draw the line between the legitimate and the sinful desire of human approbation. But this may be said. When respect and observance comes to us unsought, as the natural result of unselfish labours, we may accept it