their condition: all useful labour is honourable to him who is employed in it; and that in which they are engaged is the most necessary and important branch of human industry. The rich and affluent are indebted to the labouring part of mankind for their ease, and for all their enjoyments: they are the strength and the sinews of the state: they are to the political what the hands are to the natural body, the means of support and defence. If these considerations will not reconcile them to their condition, by convincing them that it is truly honourable, let them recollect that it was the situation in which their Lord and master was placed, before he was called to his public ministry: he was the son of Joseph the carpenter; and we have great reason to believe that he assisted him in that occupation. Let no one think himself dishonoured by a situation in life to which the Son of God and Saviour of mankind, the greatest prophet and most excellent character who ever appeared in the world, submitted. For it is enough for the disciple if he be as his master, and the servant, as his lord: if he discharge the duties of his station with diligence, and be contented with his lot, he will one day stand in higher rank among the servants of God than many of those who treat him now with contempt.

S. From the prejudices entertained against Christ by the inhabitants of Nazareth, let the ministers of religion learn that they ought not to be surprised if they meet with the like obstacles, in the exercise of their office. They could not believe that he was a prophet, and was honoured with divine communications of wisdom and power, because his parents and relations were poor; and they had seen nothing extraordinary in the former part of his life: but these circumstances, if they had properly considered them, would have afforded them satisfactory proof of his divine mission: for if his education and situation in life could not furnish him with the means of superior information, the extraordinary knowledge which he now discovered was so much more evidently of divine origin. In proportion as they were satisfied that it could not come from man, they

might be assured that it was derived from God: but envy at the reputation of one whom they had once considered as their equal, perhaps their inferior, blinded their eyes, and prevented them from perceiving the light of evidence.

If Christ, then, was rejected by his townsmen for these reasons, we must not be surprised if others are opposed from the same weak and unreasonable prejudices. While human nature continues to be the same, we must still expect that those from whom we seemed to have most reason to look for a ready reception of the truth, will frequently be the most zealous and violent in opposing it.

Matthew xiv. 1----13.

1. At that time Herod the tetrarch heard of the fame of Jesus,

The word tetrarch signifies the governor of a fourth part of a country or state. This appellation was given to Herod, because the dominions of his father, Herod the Great, were divided at his death into four parts, among so many sons; one of which parts fell to the share of this prince.

2. And said unto his servants, This is John the Baptist: he is risen, "he has been raised," from the dead; and therefore mighty works do shew forth themselves in him; "are wrought by him."

Some would translate these words in the form of a question: "Is this John the Baptist? Hath he been raised from the dead?" which seems better to correspond with what Luke says, who represents Herod as perplexed, or doubting whether he were John, which

his guilty fears, however, inclined him to think prob able: "John have I beheaded; but who is this of whom I hear such things?" Herod, who was a Jew, would find less difficulty in believing that John might be raised to life after he had been put to death, when he found examples in the Jewish history of persons raised to life by Elijah and Elisha. The suspicion of Herod was probably confirmed, when he heard that the preaching of Jesus and of John resembled each other; both relating to repentance and the kingdom of heaven. The image of this holy man, unjustly put to death by him, haunted his imagination night and day; and his fears would magnify the smallest resem blance into ample proof. He supposes that John might now be endowed with these miraculous powers, in or der to prove his innocence, and to point out the heinousness of the crime of putting him to death.

3. For Herod had laid hold on John, and bound him, and put him in prison, for Herodias' sake, his brother Philip's wife.

4. For John said unto him, It is not lawful for thee to have her.

When it was that John said this to Herod, we are not told: it is not likely that he condemned this marriage while preaching to the people in the wilderness; for that might have been imputed to him as sedition, and exciting the people against their prince; nor is it likely that he inveighed against it, without being invited to speak; but as we are told by the evangelist Mark that Herod heard him gladly, and did many things, it is probable that he sent for John, in order to hear so distinguished a person preach, and that it was upon this occasion that John took an opportunity to condemn the marriage. In this connection with Herodias, Herod was guilty of a double transgression of the law: for to take away the wife of any person, while he was living, and without his consent, was adultery; a crime

which in the present case was rendered by so much the more heinous, as it was committed against a bro ther. To this adultery the crime of incest was likewise added: for the law of Moses (Lev. xviii. 16.) prohibit ed an Israelite from marrying a brother's wife, except when he died leaving no children, which did not at all excuse the present deed: for Philip, if he were dead, had a daughter, who is mentioned in this history.

5.

And when he would have put him to death, "wished to put him to death," he feared the multitude, because they counted him as a prophet.

Herod, being continually solicited by Herodias, was willing to gratify her; but he feared the resentment of the people, who regarded John as a prophet, or a teacher by divine appointment.

6. But when Herod's birth-day was kept, the daughter of Herodias danced before them, and pleased Herod.

As it was not usual for women to appear at public banquets, this act of condescension in the daughter of Herodias added to the impression made upon him by her fine dancing.

7.

Whereupon, he promised with an oath to give her whatever she would ask.

Mark tells us that he added "even to the half of my kingdom," which was a common promise with princes, when they wished to express their liberality.

8. And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger, “in a dish.”

She was instructed of her mother before she made the above request, but not before she came in to dance: for Mark tells us that she went out, to consult with her mother what she should ask.

It was usual with princes, when they gave orders for the execution of a criminal, to have his head brought to them, that they might be satisfied the order was executed. This the damsel requested might be done upon the present occasion.

9. And the king was sorry; nevertheless, for the oath's sake, and them that sat with him at meat, he commanded it to be given her.

He was sorry not so much for having promised to put an innocent man to death, as because of the danger which he apprehended from the indignation of the people in consequence of that event. Two considerations, however, determined the tetrarch, who is here called a king, to do that which he was before inclined to do. The first was the promise which he had made, and sanctioned with repeated oaths; as if an oath would authorize him to do that which was in itself unlawful. His crime consisted in making the oath; to fulfil it,' was to commit another crime. It is possible too that he might be ashamed of appearing to fear the common people, in the presence of his captains and chief officers, by breaking a solemn promise. The other consideration was the gratification of his guests, who, in order to please Herodias, after the manner of courtiers, urged him to comply with her request. These were the circumstances which, in his apprehension, gave some colour of propriety to this flagrant act of injustice and inhumanity.

10. And he sent and beheaded John in the prison.

11.

And his head was brought in a dish, and given to the damsel; and she brought it to her mother;