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correctness of the views we have advanced. We extract the following from a work entitled a tionale of the Literal Doctrine of Original Sin, &c. By James Bate, M. A. Rector of Deptford.”

“We will suppose, then, the rich man who fared so sumptuously, to be the Jew; so amply enriched with the heavenly treasure of divine revelation. The poor beggar, who lay at his gate, in so miserable a plight, was the poor Gentile; now reduced to the last degree of want in regard to religious knowledge. The crumbs which fell from the rich man's table, and which the beggar was so desirous of picking up, were such fragments of patriarchal and Jewish traditions as their travelling philosophers were able to pick up, with their utmost care and diligence. And those philosophers were also the dogs that licked the sores of heathenism, and endeavorcd to supply the wants of divine revelation, by such schemes and hypotheses concerning the nature of the gods, and the obligation of moral duties, as (due allowance for their ignorance and frailties) did no small honor to human nature, and yet thereby plainly showed, how little a way unassisted reason could go, without some supernatural help; as one of the wisest of them frankly confessed. About one and the same time, the beggar dies, and is carried by the angels (i. e. God's spiritual messengers to mankind) into Abrahom's bosom ; that is, he is engrafted into the church of God. And the rich nuan also dies and is buried. He dies what we call a political death. His dispensation ceases.

He is rejected from being any longer the peculiar son of God. The people whom he parabolically represents, are miserably destroyed by the Romans, and the wretched remains of them driven into exile over the face of the earth; mere vagabonds, with a kind of mark set upon them, like Cain their prototype, for a like crime; and which mark may perhaps be their adherence to the law. Whereby it came amazingly to pass,

that these people, though dispersed, yet still dwell alone and separate ; not being reckoned among the nations, as Balaam foretold. The rich man being reduced to this state of misery, complains bitterly of his hard fate: but is told by Abraham, that he slipped his opportunity, while Lazarus laid hold on his, and now receives the comfort of it. The Jew complains of the want of more evidence, to convince his countrymen, the five brethren ; and would fain have Lazarus sent from the dead to convert them. But Abraham tells him, that if their own scriptures cannot convince them of their error, neither would they be persuaded though one rose from the dead. And exactly so it proved in the event. For, this parable was delivered towards the end of the third year of our Lord's ministry; and in the fourth, or following year of it, the words put into the mouth of Abraham, as the conclusion of the parable, are most literally verified, by our Lord's raising another Lazarus from the dead. And we may presume that the beggar had the fictitious name of Lazarus given him in the parable, not without some reason, since the supposed request of the rich man, was fully answered, by our Lord's raising another, and a real Lazarus, from the dead. But what was the consequence? Did this notorious miracle convince the rich man's brethren? No, truly. His visit to them from the dead, was so far from convincing them, that they actually consulted together, that they might pul Lazarus also to death; because that by reason of him, many of the Jews went away and believed on Jesus. So much for the true sense of this parable.”

Parable of the Unjust Judge.

LUKE XVIII. 2-5.

There was in a city a judge, which feared not God, neither regarded man: And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. And he would not for a while: but, afterwards he said within himself, Though I fear not God, nor regard man, Yet, because this widow troubleth me, I will avenge her, lest by her continuat coming she weary me.

Dr. Campbell remarks, on ver. 1 of this chapter, that “the words are a continuation of the discourse related in the preceding chapter, which is here rather inopportunely interrupted, by the divisions into chapters.” (Note on Luke xviii. 1) Jesus had been relating the persecutions his disciples must suffer, and the troubles in which the whole land of Judea would be involved, at the time of the des. truction of Jerusalem. This event was truly desirable to them, as it would free them from the persecutions of the Jews, their bitterest enemies. The disciples knew full well that this event must happen, according to the predictions of their Lord; but as several years were to elapse before it would transpire, they would grow impatient and desponding. This parable, therefore, is spoken to them. “And he spake a parable unto them," i. e. the disciples. And his object in speaking the parable is plainly stated in ver. 1, viz. to show that men ought always to pray, and not to faint.” This duty of great frequency in prayer is inculcated in other parts of the Scriptures. In Rom. xii. 12, the christians are urged to continue instant in prayer.

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So in Luke xxi. 36, “Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the son of man,” meaning at his coming to destroy the Jewish state. The habit of the christians in frequent prayer, is referred to, Acts, xii. 5.

" Peter therefore was kept in prison ; but prayer was made without ceasing of the church unto God for him.” 1 Thes. v. 17. “Pray without ceasing.” Coll. iv. 2. “Continue in prayer, and watch in the same with thanksgiving.Ali these expressions mean only great frequency in prayer. " And not to faint.Here Jesus designs to show his followers, that there was danger of their becoming impatient and weary under the persecutions they suffered, and would suppose that he delaved his coming. In agreement with this, we find they did repine that the coming of Jesus did not take place so soon as they expected. Paul bids the Corinthians “ wait for the coming of the Lord Jesus Christ,' 1 Cor. 1, 7. Jesus, in describing the persecutions his disciples would suffer, bids them in patience to possess their souls. Luke xxi. 19. Paul says to the Thessalonians, “the Lord direct your hearts into the love of God, and into the patient waiting for Christ,” 2 Thess. iii. 5. It is said to the Hebrews, " ye have need of patience, that after ye have done the will of God, ye might receive the proinise. For yet a little while, and he that shall come will come, and will not tarry.” Heb. X. 36, 37. To the same purport is the advice given by James. 6. Be patient therefore brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the latter rain. Be ye also patient;, establish your hearts; for the coming of the Lord draweth nigh.” James 7, 8. Jesus foresaw that his disciples would very naturally become discouraged and faint; and he uttered the parable before us to show that men ought always to pray and not to faint.”

“ There was in a city a judge, which feared not God, neither regarded man;" i. e. these circuinstances were conjectured; as though the Saviour had said, we will suppose there was in a certain city such a judge. The Saviour ascribes to him a highly daring character ; "he feared not God, neither regarded man." " And there was a widow in that city, and she came unto him saying, avenge me of mine adversary,' The word here rendered avenge, would more properly be translated in this place, do me justice, that is, against my adversary. The judge, not being moved by any motives of compassion or faithfulness, delayed to grant her request; “but afterward he said within himself, though I fear not God, nor regard man, yet because this widow troubleth me, I will avenge her, (obtain for her justice) lest by her continual coming she weary me.” Such was his motive; not to do good to the afflicted and oppressed, but to get rid of trouble'; for this reason he granted her request, and gave her case adjudication. Here the parable ends, and the Saviour in the next place, proceeds to make the application, for the purpose of infusing encouragement into his disciples, and showing them “that men ought always to pray and not to faint.”

“ Hear what the unjust judge saith;” i. e. consider this case, meditate upon it. The design of Jesus was not to represent God as an unjust judge, who grants favors to men only at their earnest entreaties. The argument was this : If this unjust judge would do justice to a woman in answer to her im

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