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REMARKS. In this parable our Lord VERSE 22. The beggar died. Christ would teach the Jews, that all that was subjected to death. But avgels Moses and the prophets had taught was carried Him to Abraham's bosom, or true, and safe for them to obey and God's paradise. The rich man also died follow. But that sincerity is demanded The Jewish nation died out about 40 on the part of those who would serve years after Christ's death. Never was God. A mere external observance a people more completely buried. would not save them. No matter how VERSE 23. In hell, or in the dismal rich they might be in privileges and region of the unhappy dead, the once advantages, unless they properly em- rich and baughty cbildren of Abraham ployed their spiritual riches, they would find themselves in torment, or punishfind themselves poor in the world to ment, on account of their unbelief tocome. To enforce this truth, He re- wards Lazarus. Besides, in some way, lated this parable.
unknown to us, they see into God's VERSE 19. A certain rich man repre- paradise, and lo! Lazarus in closest sents the Jewish nation. No people union with God. They know Him to were possessed of a larger store of spir- be Christ now. itual treasures. As kings were clothed VERSE 24. At once they are reprein purple garments, and priests in fine sented as praying to God for mercy and linen dresses, this nation is called a deliverance. And, strange to say, they "royal priesthood," or a chosen people, asked it through Lazarus, that He may waoting in nothing. They fared sump- bring them but the smallest help- & tuously every day, on the rich spiritual drop of water, let it be, rolling from the table which Jehovah had decked for tip of His prayer. Surely they now see them. Compared with any other peo- in Lazarus the Great Madiator between ple, what a feast of fat things they en God and man. Gal. 3: 20. joyed!
| VERSE 25. God reminds them, that VERSE 20. Lazarus represents Christ their day of good things, or time of salHimself. In His humiliation, He was vation, had been when Lazarus (Christ) a beggar, not having where to lay His experienced His day of evil things, or bead-asking for a drink from the period of humiliation. And that, now, Samaritan woman-and dependent on since the period of exaltation had come, the cbarity of His friends. The name and He is comforted, they must bear the Lazarus means forsaken of God, even as penalty, be tormented, since they reHe confessed in His cry on the cross. fused to see in the time of light. To learn what the phrase, was laid at VERSE 26. And a great gulf, or difhis gate, means, we have only to re- ference of character is said to exist, bemember, that the Jewish people never tween the faithful and the unbelieving, suffered Christ to come closer to its in the other world, as there is in this heart than under the doorway. He world. The friends and enemies of God stood and knocked long and loud; but cannot associate together. Each class they never opened their portals far and has its state and place assigned, accordwide to Him. They slew Him finally ingly as their character is. outside their city. For the meaning of VERSE 27. From prayer for themfull of sores, read what Isaiah says of selves they are now said to intercede for Him in his 53d chapter.
their brethren, or those who yet remainVERSE 21, Christ was rejoiced to en- ed on earth. They still think of their joy the smallest blessings which resulted spiritual home in time, of Jerusalem from the table of the Jewish nation and the temple, perhaps the house their the crumbs of faith and love which were Father built for them. gathered in His behalf. The dogs, who VERSE 28. The five brethren may were types of the unclean Gentiles, in typify the surviving Jews on earth—the the eyes of the Jews, often licked his portion of the race left in time. They sores, or soothed His heart burdened are concerned lest the latter should and broken by trials and cruelties. Men make the same mistake which they had and women of heathen districts often committed, in rejecting the claims of rejoiced His heart by the exhibition of Lazarus, and share the same sad fate. their faith and obedience.
VERSE 28. Jehovah is made to reply, that Moses and the prophets, the law know who has been shot, wbat seducand the Gospel, are still left for them tion has taken place, what murder has to walk by, if they desire light and sal- occurred, who is hanging from the gal. vation.
lows to-day. It is worse canpibalism VERSE 30. Nay! They dream as than that of the South Sea Islands. The men on earth sometimes do, that the effect cannot but be bad. Rome had her means of salvation which God has fur- gladiators ; Spain her bull-fights; Engnished are not effectual enough, and land her bear-baiting, and America her that better instrumentalities ought to be newspapers. provided.
VERSE 31. Heaven still insists, that 'unless these moral means effect the
Bermuda Females. change of heart in men, nothing willnot even a story told of the other world
N. P. Willis, in one of his lettera by one who had been there. How true
true from Bermuda, said: “Here every it is, too! For our Lord did come back ter Card did come back female is trained from childhood to
carry burdens upon the head. From believe Moses and the prophets, is a tea-cup to a water-pail, everything is moved even by His resurrection? This placed on a small cushion at the top of parable had its first application in the
the skull. The absolute erectness of relation of Christ to the Jewish nation. I figure necessary to keep the weight But it has a similar application in the
wbere it can be best supported by the relation of Christ to the world. And it
spine, the nice balance of gait to poise has a home-application in the relation
it without being steadied by the bands, of Christ to the human soul.
the throwing forward of the chest with It is a grand lesson for rich men too.
the posture and effort that are demanded, See verse 9. But we greatly miss the
and measured action of the hips, and the aim of Christ, if we confine its applica
deliberateness with which all turning tion to such characters.
round or looking aside must be done,
combine to form an habitual demeanor Newspapers and Bull-Fights,
and gait of peculiar loftiness and state
liness. A prouder-looking procession In noticing the demoralizing effect of
than the market-women, as they go
with their baskets on their heads across some newspapers in corrupting the pub. lic taste and morals. Rev. Henry Ward
the square below our veranda, could Beecher recently said:
ronot be found in the world. They It is the habit of papers giving the
look incapable of being surprised into a news of the world to set afloat material
quick movement, and are, without exfrom the highest to the lowest. In so.
ception, queenly of mien, though it ciety, people are required to wear
come, strangely enough, from carrying
the burdens of the slave." clothes, but in newspapers they go without. The newspapers are made channels for bearing intelligence, invaluable
Causes of Separation. aids to education, but there is a common sewer at the bottom, full of mephitic The Advance notices some mighty gases, repugnant to honor and decency. causes of schism and separation in the When told of this, the men who control Greek Church, as followe: them say that they publish the news. During the ecclesiastical autocracy of that is marketable; their papers are not the Russian Patriarch Nikon, in the for preaching, but to give the news seventeenth century, nearly half of the which people demand. If they do not orthodox Church separated from the publish it their rivals will; they wish State Church, for the reason that the public sentiment would prevent this de- name of Jesus was spelled differently, mand. This throws the responsibility “Hallelujah" was sung three times inupon you who read. I know there are stead of twice; the sign of the cross was some men who won't have anything to made with three fingers instead of with do with it, but the great mass of the two, etc. Wonder, if any fragments of people have this morbid curiosity to such fetichism survive among us?
Fifth Sunday after Easter. Luke xviii. 1-14.
THE SUBJECT.-TWO PARABLES ON PRAYER.
ASCENSION KEY-NOTE.—“I CAME FORTI 8. I tell you that he will avenge them speed.
9. And he spake this parable unto certain
which trusted in themselves that they were 1. And he spake a parable unto them to this righteous, and despised others : end, that men ought always to pray, and not to 10. Two men went up into the temple to
pray; the one a Pharisee, and the other a pub. 2. Saying. There was in a city a judge, which lican. feared not God, neither regarded man:
11. The Pharisee stood and prayed thus with 3. And there was a widow in that city: and himself; God, I thank thee, that I am not as she came unto him, saying, Aveage me of mine other men are, extortioners, unjust, adulterers, adversary.
or even as this publican. 4. And he would not for a while: but after 12. I fast twice in the week, I give tithes of ward he said within himself, Though I fear uot all that I possess, God, por regard man;
13. And the publican, standing afar off, would 5. Yet because this widow troubleth me, I | not lift up so much as his eyes unto heaven, will avenge her, lest by her continual coming but smote upon his breast, saying, God be mer. she weary me.
ciful to me a sinner. 6. And the Lord said, Hear what the unjust 14. I tell you, this man went down to his judge saith.
house justified rather than the other: for every 7. And shall not God avenge his own elect, one that exalteth himselt shall be abased ; agi which cry day and night unto him, though he he that humbleth himself shall be exalted. bear long with them?
What is this Lord's Day called? What does 11. Is the first part of the Pharisee's prayer Ro-ga-le mean? Matt. vii. 7.
all thanks-giving ? Should not also confession Through whom rust your prayers be offered of sin, and supplication be joined with praise ? to God? 1 Tim. iii, 5. To what may Jesus be For what does he thank God? Was this not compared ? Gen. xxviii. 11-12; John i. 51. right, then ? Wherein was he wrong. then ?
VERSE 1. Why did Jesus utter the Parable What character in the Old Testament showed of the unjust judge? What is it to pray al this same spirit ? Gen. iv. 1-7. ways Why sho ld we do go ?
12. What does he now tell? Was it wrong to 2. What is a judge? What character is fast? Was tithing wrong? Was he proud of given him by our Lord ?
his works? What do you think he believed 3. Who came to him? Why? What is it to himself to be? verse 9. avenge? What is an adversary? Who is our 13. What spirit did the Publican show aside great enemy? 1 Pet. v. 8.
of this man? From whom did he stand off? VERSES 4-5. Was he willing to grant her Why? What more did he do? What was his wish? What does said within himself mean? prayer? Of what did he show himself conWhat did he think? What was his motive scious? What does he desire ? Da what acfor granting her wish? Was it a good motive ? count?
VERSE 6. What does Jesus call this judge ? In what did Abel show a faith already, 7. What contrast does our Lord no
when he brought a bloody sacrifice ? Had the tween this man and God? Between the widow Jews been taught that forgiveness of sia could and His chosen ones? Between her coming only come through the shedding of blood ? Had often, and their crying?
the Publican probably this faith, too? 8. What does our Lord now declare concern. 14. What does Christ sgv of the answer He ing the prayers of God's people? Does He obtained ? What is justified? What general think we will heartily believe His declaration ? | truth does He teach? What is it to exalt one
10 What is this Parable called? What two self? To humble one-self? men are before as ? What can you tell of the When ought we to pray ? From what spirit ? Pharisees? Of the Publicans ? What were To whom? Through whom? both engaged in? Where?
1. Jesus, o'er the grave victorious,
Conq'ring death, and conq'ring hell,
Heav'n and earth Thy triumph swell.
2. Saints in Thee approach the Father
Asking in Thy name alone;
Gives, and glorifies the Son.
REMARKS :-The Lord's day imme- way. Notwithstanding the sure prodiately before Ascension day, is called mise of God, our Lord asks, whether Ro-ga-te, a name which signifies asking, such faith, or trust, may be expected in supplicating, praying.
men's hearts, even after He had asNow, since our Lord is exalted at the cended and came unto them by His right band of God, all our worship can Spirit ? only be offered acceptably to God. The whole parable teaches this lesthrough Him. So, too, all blessings can son :--If men obtain their requests, even only reach us through Him. He is the from the worst of their fellow-beings, true Jacob's ladder. Compare Gen. by urging their suits long and earnestly, xxviii. 11, 12, with John i. 51. See also why should not the God of all right1 Timothy iii. 5.
eousness give heed to the prayers of His NOTES. VERSE 1. Men ought always saints ? to pray, or cultivate a devotional and But having told His disciples of supplicating frame of mind. We are praying without ceasing (1 Thes. v. 17), always in need of God's aid, and unless He reminds them, that it must be done we seek it, we will soon faint under the in the proper spirit of humility and trials and temptations of life.
faith. This truth He illustrates in the VERSE 2. A judge is the same as a Parable of the Pharisee and the Public governor or ruler. He is known as the can. Men may trust more in their “ unjust judge in Gospel history-our prayers, than in God. Such may be Lord giving Him that title (ver. 6). said to trust in themselves, iudeed. This Two features of his character are given feeling is the essence of self-righteousus:-1. He feared not God; 2. He re- ness, which exalts the prayer maker, garded not man. Any one standing in and causes him to look down upon such wrong relation to his God and his others, as sinners beyond himself. The fellow-men, is wrong all through. whole class of Pharisees is aimed at in
VERSE 3. A widow in the East was the first part; whilst an encourageregarded as very helpless and dependent. ment is offered to the publicans and Avenge me, means, do me justice. Ad- sinners. versary is an opponent or enemy. Sa-) VERSE 10. Two men, or two classes tan is our great adversary (1 Pet. v. 8). of men visited the temple in those days
VERSE 4. He would not for a while, — and do to this day. To pray because he cared nothing about justice is to worship, or to perform devoand right, and, therefore, felt no interest tional acts. Let it be remembered, or compassion for the wrongs his sub- however, that a third class entered the jects suffered. But afterward, when she temple, and still enter it, which is not had come often and begged hard, he spoken of here—the moral and pious said within himself, or thought: “Though Jew, once, and the moral and pious I care nothing about right or wrong." Christian now. It is not necessary to
VERSE 5. Because this woman trou- be a Pharisee, nor a publican; it is betbleth me, and by her constant coming ter to be neither the one, nor the other. and persistent asking, wearies me, or in- Our Lord speaks only of the two orders terferes with my ease and comfort, I befora Hin. The Pharisce represented will do her this favor.
the strict observer of furnis, according VERSES 6, 7. Now follows our Lord's to the letter. The Publican was a type application. He drew a sharp contrast of the godle:s crowd, who peglected all (1) Between God, who is Love itself, religious duties, as a rule, and transand this unjust judge; (2) Between the gressed the commandments openly and poor woman, who was a stranger to the constantly. But even such souls have judge, and God's elect, or chosen ones ; penitent moments, lucid intervals. . (3) Between her frequent coming, and VERSE 11. The first part of the God's children crying day and night Pharisee's prayer consists of thanksgivunto Him. Though He bear long with ing to God, and is good and right, as far them, can be read, because He is compas. as it goes. We ought to praise, laud, and sionate toward them.
magnify God's grace, by which we are VERSE 8. I tell you He will avenge preserved from becoming moral wrecks them speedily, or in the right time and —extortioners, or cru lly dishonest men ; unjust, so as to take advantage of others. Let us see to it, that our prayers aswrongfully, without feeling the wrong; cend continually to God. Let them adulterers, or unclean in speech and issue from an humble spirit. Let them act; or of the unfortunate class of which ascend to God through Jesus Christ, this publican was a specimen. But you who is our Advocate in the heavenly listen, in vain, for any confession of sin world. to fall from his lips, and, consequently, for any supplication, either. Our prayer
Husbands and Wives. is not to be all thanksgiving. Such was Cain's service, with which God was not A good husband makes a good wife. pleased (Gen. iv. 1-7).
Some men can neither do without wives VERSE 12. In the second part, we nor with them. They are wretched have a self-laudation. He tells God alone in what is called single-blessedwhat He did, after relating what he dess, and they make their homes miserhad not done or been. Fasting twice a able when they get married. They are week was habitual with strict Jews-on like Tompkins' dog, which could not Monday and Thursday. Giving tithes, bear to be loose, and howled when he or the tenth of all one's proceeds, was was tied up. Happy bachelors are equally general. All this was right and likely to be happy husbands, and a proper, too. But he was proud of it, bappy husband is the bappiest of men. and therefore rendered even his virtues A well-matched couple carry a joyful einful.
life between them, as the two spies This man secretly held himself to be carry the cluster of Eschol. They are a saint. He trusted in himself that he a brace of birds of paradise. They mulwas righteous before God. Hence notiply their joys by sharing them, need of confession, or supplication, for and lessen their troubles by dividing him. That was only for publican souls, them. This is fine arithmetic. The whom he despised (ver. 9).
wagon of care rolls lightly along as VERSE 13. The publican's conduct they pull together; and when it drags was the picture of humility. He stood a little heavily, or there's a hitch anyafar off from the other worshipers, and where, they love each other all the tbis Pharisee, especially. With bent more, aud so lighten the labor.-John head, he cried in penitence:--God be Ploughman. merciful to me a sinner! He felt his sinfulness. He confessed it. He begs The Pronunciation of “U." for pardon. He asks it of sheer mercy. Good and learned men say that this Ninety-nine out of every hundred person's prayer reads thus: God! for- northerners will say “institoot" instead give me through an atoning sacrifice." of institute—" dooty" for duty, a perAs a Jew, he knew of the promised fect rythm for the word beauty. Not a chedding of blood, without which no for- dictionary in the English language giveness of sin could come. He believed authorizes this. In student and stupid in its fulfillment in God's time. Even the “u” has the same sound as in cupid, as Abel believed, and followed God by and should not be pronounced stoodent such a faith, so did the publican. or stoopid, as so many of our teachers
VERSE 14. I tell you, this man, who are in the habit of calling them. If it is cried for mercy tbrough the sacrifice of a vulgarism to call a door, a doah,-as atonement which God had promised, we all admit,-is it not as much of a went down from the temple, justified, or vulgarism to call a newspaper a noosforgiven, rather than the Pharisee, who paper? When the London Punch wishes gloried in bimself, and felt no need of to burlesque the pronunciation of serany sacrifice. Every one that exalteth vants, it makes them call the duke, the himself to God and heaven over the dook, the tutor, a tooter, and a tube a ladder of his own goodness, shall be toob. Our best speakers never fall into abased, or cast fearfully down; and he the error. As many of our teachers that humbleth himself, or renounces all have never had their attention called to hope in himself, shall be exalted through this, I hope they will excuse this noJesus Christ, bis Saviour.