cause the preacher was wise, he taught the people knowledge."

(Mark vi. 1-6.)

53. And it came to pass, that when Jesus had finished these parables, he departed thence.

54. And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

55. Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas ?

56. And his sisters, are they not all with us? Whence then hath this man all these things?

57. And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

58. And he did not many mighty works there, because of their unbelief.

What is here said of the neighbourhood of Nazareth, is equally true of the whole Jewish nation. Christ received least honour in his own country. "It was necessary that the word of God should first be spoken unto them;" but they "put it from them" whilst "the Gentiles were glad, and glorified the word of the Lord." (Acts xiii. 46–48.) The nearness of the means of grace is not always a reason of their being most valued. But it will be a reason why, of all "the children of disobedience," those lie under the heaviest condemnation, of whom it may be said, "the kingdom of God is come nigh you."

It has come nigh us "in word:" may it be also "in power."

LECTURE XXXVI.

HEROD'S CONSENT TO THE DEATH OF JOHN THE BAPTIST.

MATT. xiv. 1-13.

(Mark xv. 14—32. Luke ix. 7-9.)

1. At that time Herod1 the tetrarch heard of the fame of Jesus,

2. And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.

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.

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

If the motives of men's actions were always seen as plainly by us, as they are by Him who knows the heart, how little would there often be to praise in those which are much commended! Perhaps Herod's clemency had been admired, because, though John told him an unwelcome truth, he spared his life. But he was considering himself, not duty. He feared the multitude, and would not risk his popularity.

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

I This Herod was surnamed Antipas; and was son of him who had been king when Jesus was born. His dominions were divided among his four sons: and Judea was allotted to this Herod, who is therefore called the tetrarch, or ruler of the fourth share.

7. Whereupon he promised with an oath to give her whatsoever she would ask.

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

Such is sin, when allowed to have dominion ; lust, adultery, hatred, malice, murder. We should say it changes the nature of women, when it leads to such a demand, if we did not know that all these proceed out of the heart," when the heart, instead of being renewed in righteousness, is permitted to indulge its natural corruption.

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

10. And he sent, and beheaded John in the prison. 11. And his head was brought in a charger, and given to the damsel and she brought it to her mother.

12. And his disciples came, and took up the body, and buried it, and went and told Jesus.

13. When Jesus heard of it, he departed thence by a ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.

In this history of John Baptist's death, we find. Herod, a man in supreme power and subject to no outward control, consenting to a deed which his conscience opposed, from which his reason revolted, and his inclination dissuaded him. The king was sorry. St. Mark says, "exceeding sorry:" and adds the reason; that "Herod feared John, knowing that he was a just man and a holy, and observed him; and when he heard him, he did many things, and heard him gladly." Indeed, it is certain that his consent must have cost him much.

For such was the impression which John's holiness had left upon his mind, that as soon as he heard of the miracles of Jesus, he expected that it had been the same John risen from the dead, who was performing these mighty works. It is instructive, therefore, to inquire what led him to act in this manner against his conscience and his reason.

For his oath's sake, and them that sat with him at meat, he sent and beheaded John in prison.

Had the oath been lawful, undoubtedly he would have been bound by it, and could not observe it too sacredly. David praises the man who "sweareth to his neighbour, and disappointeth him not, though it be to his own hindrance." But if one has been led by his own rashness, or by another's deceit, to make an unlawful oath, the evil is in keeping it, not in breaking it. He was bound by a previous obligation to God, not to transgress his commands.

But the true cause remains behind. For his oath's sake and them which sat with him at meat. Herod, though in power, was governed by the fear of man. He would not be thought to have any tenderness of conscience, any dread of that Being of whom John had discoursed to him. He was afraid lest those who surrounded him should think that he favoured a just man and a holy, who declared himself a prophet sent of God. So he complied with the cruel demand, and sent and beheaded John in the prison.

This is by no means the only instance related in scripture, where persons in high stations are induced to act contrary to their better judgment, con

trary even to their own inclinations, by their fear of man. Darius (see Dan. vi. 14, &c.) was betrayed by his courtiers so far as to pass a decree which led to the condemnation of Daniel, the object of their jealousy. "The king was sore displeased with himself, and set his heart on Daniel to deliver him and he laboured till the going down of the sun to deliver him." Nevertheless, being urged by the chief persons of the realm, "he commanded, and they brought Daniel and cast him into the den of lions."

So Pilate, in the case of our blessed Lord, most unwillingly consented to his execution. (John xix. 1-12.) He was "afraid," he openly declared his innocence; "he sought to release him;" but the Jews cried out, saying, "If thou let this man go, thou art not Cæsar's friend: whosoever maketh himself a king, speaketh against Cæsar." "When Pilate heard that saying, he brought Jesus forth, and delivered him unto them to be crucified."

The conduct of all these three governors is the same. They all saw cause to venerate those, whom the people required them to deliver up to death: they all saw, that in consenting to gratify the people, they were acting cruelly and unjustly; and they had an indistinct view that they might draw upon themselves the anger of Him who is above all, King of kings and Lord of lords. Yet they all obeyed man rather than God, and preferred present interest to every future consideration.

Learn hence, what a poor creature is man, when he is not under the influence of the Holy Spirit. If reason could determine him, the reason of