Luke 13:2

Sermon for St. Stephen's Day; Matthew 23:34-39 THE TEACHING CONCERNING REASON AND OUR NATURAL LIGHT; FOUR QUESTIONS; AND THE TEACHING CONCERNING FAITH. I. THE TEACHING CONCERNING REASON AND NATURAL LIGHT. 1 This Gospel is severe against the persecutors of faith. Yet, the severer it is against them, the more comforting it is to the believers who are persecuted. It teaches how obstinate the natural light, our own fancy and reason is; for when it falls into works and commands, it no longer listens to any one, as is set forth in the following Gospel. But the work and fancy of reason claim to be in the right, and it does not matter how much is preached, how many prophets God sends to her; all must be persecuted and put to death, that oppose the great red murderess, as she is pictured in Revelation of St. John 17:4. Here she is called Babylon the Great, the Mother of Harlots, arrayed in purple and scarlet, sitting upon a beast, that was also red, and having in her hand a golden cup full of the abominations and the unclean things of her fornications, that is, the teachings of men, by which she leads pure believing souls from faith and puts them to shame and strangles every one that tries to restrain her. 2 Such stiff-necked murderous obstinacy is set forth in this Gospel; first, in that God tries to convert her in every way possible, sends to her all kinds of preachers, who are mentioned by three names; prophets, wise men, and scribes. 3 The prophets are those who preach, being moved only by the Holy Spirit, who have not taken their sermon from the Scriptures or from human reason, as were Moses and Amos. And these men are the highest and the best, they are wise, and they make others wise, write Scriptures, and explain them. Such were nearly all the fathers before and at the time of Moses, and also many after him, especially the apostles, who were laymen and common uneducated people, as Luke says in Acts 4:13: They were unlearned in the Scriptures. 4 The wise men are those who have received their message not only from God but also through the Scriptures and of men, and they are the disciples and followers of the prophets, but they themselves also preach and teach with their mouth and in living words. Such an one was Aaron, who spoke everything that Moses told him as we read in Exodus 4:15-16, that God says to Moses: “Thou shalt put my words in his mouth; and he shall be thy spokesman unto the people, and thou shall be to him as God.” So also all the priests are to be wise men, as we read in the eleventh chapter of Zechariah. 5 The writers or scribes are those who teach by means of writings and books, when they cannot teach in person or by the word of their mouth. Such men were also the apostles, and before them the Evangelists and their followers, and also the holy fathers; however, they do not write about or. treat of their own imaginations, but of God’s Word, which they have learned from the wise men and out of the Scriptures. These now are the three ways by which the truth may be revealed: by writing, by word, by thought; by the writing in books, by the words of their mouth, by thoughts of the heart. One can not in any other way grasp instruction save with the heart, the mouth, and writings. 6 Now all this is of no avail with obstinate reason; she listens neither to words, writings, nor to enlightenment, with which God tries to convert her. The writings and books she suppresses and burns as the King Jehudi did with the books of Jeremiah, Jeremiah 36:23. Reason forbids, silences and condemns words; enlightenment she banishes and slays together with the prophets. And it is remarkable that no prophet has been slain, banished, or persecuted, because he reproved the coarse sins of the people except John the Baptist, whom Herodias permitted to be put to death, because he had reproved the sin of her adultery. Such a great man had to die for the most disgraceful reason. Still the Jews also did not hate him because of this one fact, but because he had reproved their sins also, and therefore they said that he had a devil. 7 In like manner there has ever been numberless disputes about true and false worship. Abel was slain by Cain in order that his worship might not be acknowledged by God. In like manner have all the prophets, the wise and the educated, reproved that worship of God as idolatry, which springs from reason and human works, being without any faith; natural reason came and said that this worship was done for the honor of God and was right. Therefore the prophets had to die as such who prohibited and reproved the service and honor of God and good works; as Christ says in John 16:2, “Yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God.” In like manner all the idolatry of the Old Testament was started by them not because they wished to bow down to wood and stones, but because they thereby wished to worship the true God. Since, however, God had forbidden this, and since this had been a creation of their own fancy, independent of faith, it was certainly of Satan and not of God. Therefore the prophet said that this was not a service of God but one of idols. This, however, they would not suffer nor listen to, and so, according to God’s command, the prophets did not dare to be silent, hence they therefore had to die, be banished, and persecuted. 8 Therefore the whole dispute consists in this, that the false saints quarrelled with the true saints about the worship of God and good works, the former saying this is divine worship; the latter saying no, it is idolatry and unbelief. Thus it has been from the beginning, and it will also continue unto the end. 9 This same thing we see even in our day; the Papists themselves have devised good works and divine worship with their outward deeds and laws, all of which, however, are faithless things, founded only upon works and without God’s command, mere human prattle. So we say, they do not serve God, but themselves and Satan, as is the case with all idolatry; and they only mislead the people from their Christian faith and common brother love; but they will not suffer us to say that, and thus begins the misery that reigns now. Both agree that they are to serve God and do good works; but as to the definition, what is the service of God and good works, they will never agree. For these say, faith is nothing, nature with her works is good and right. Moreover, they also agreed that the open coarse sins, as murder, adultery, and robbery are not right; but in the principal works that pertain to divine worship, there they separate as far from one another as winter is from summer. The first hold to God and his mercy, and fear him; the others run to wood and stones, food and clothing, days and seasons and wish to win the favor of God by building, by bequests, by fastings, by their blaring voices and by their shaven heads. They fear nothing, are impudent and full of every kind of presumption. Oh! what a holy, wise, learned people, for whom God himself is neither sufficiently holy, wise nor learned, with all his prophets, wise men and scribes. II. FOUR QUESTIONS. 10 There are several questions which arise in this Gospel that we must examine. The first is, Why does Christ say that all the righteous blood from Abel on shall come upon the Jews, since they have not shed it all? 11 The answer is, that the words of Christ are directed to the whole multitude and to the whole generation of all those who from the beginning on have persecuted the prophets. This is proved by the fact that he addressed not only those of his own time but entire Jerusalem: V.37. “O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together,” etc. This applies not only to the present, but also to the previous inhabitants of Jerusalem. Likewise, when he says, ye slew Zachariah between the sanctuary and the altar, yet, this Zachariah was slain by the King Joash ( 2 Chronicles 24:21 ) over 800 years before Christ’s birth, and still he says, you have slain him. Likewise, they have also put to death Abel and will put to death the prophets and the wise men. As if he would say they are one people, one class, one generation; as the fathers so also the children. For the stiffneckedness that contended against God and his prophets in the time of the fathers, also contends in their children; the mouse is like its mother. And when the Lord says that all the righteous blood shall come upon them, he means to say as much as, the people must shed all righteous blood, it is their nature to do so, they cannot do otherwise. All blood that is shed, they shed, therefore will all blood come upon them. 12 But why does he cite only these two, Abel and Zachariah? Zachariah was not the last whose blood was shed, but after him Isaiah, Jeremiah, Ezekiel, Uriah, and Micah, and nearly all those who received a divine call in the Scriptures. And indeed, Zachariah is the first among the prophets whose martyrdom is mentioned by name in the Scriptures. However, Christ does not speak here only of the prophets, but of the blood of all the righteous, of whom there were many under King Saul; likewise many prophets, whose names are not mentioned, were put to death under King Ahab. 13 In answer to this question I can say nothing except that Christ here holds to the usage of Scripture and places before us an example how we ought not to speak, hold, or mention what is not founded in the Scriptures. For although Isaiah and other prophets have been put to death, yet we find no mention in the Scriptures of the manner of death of any one after Zachariah. And thus, though he was not the last whose blood was shed, yet he is the last who is described by name how he preached in his days and suffered death. Thus Christ cites the first and the last righteous person, mentioned in the Scriptures, and thereby other righteous blood that was not mentioned, yet was shed before and after them. It has indeed been written of Uriah the prophet in Jeremiah 26:23, that he was slain by King Jehoiakim long after Zachariah, but this is told by others as a story which occured long ago. But at his time the Scriptures say nothing about him, they do not even mention that he ever lived, although they describe the time and history of the same king in the history of 2 Chronicles 36:4 ff; 2 Kings 24:1 ff. Therefore the Lord does not speak of him. 14 It is also asked: Why does Christ mention the son of Barachiah, since the Scriptures call him the son of Jehoiada; for thus the text reads in Chronicles 24:20-21, “And the Spirit of God came upon Zachariah the son of Jehoiada the priest; and he stood above the people, and said unto them. Thus saith God, Why transgress ye the commandments of Jehovah, so that ye cannot prosper? because ye have forsaken Jehovah, he hath also forsaken you, And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of Jehovah.” When he died he said, “Jehovah, look upon it, and require it.” He also was killed, because he reproved the worship they had established. 15 St. Jerome thinks he was called the son of Zachariah for spiritual reasons, because Zachariah means in Latin benedictus, the blessed. But others speak more lightly and say, that his father Jehoiada received the additional name of Barachiah because he did great good to the King and the people. Therefore they called him the blessed and after his death, out of gratitude, put his son to death; as is the way of the world according to the saying: Whoever helps another off the gallows him the other will help on again. Thus it happened to the Son of God. After God had done nothing but good for the whole world, they crucified his dear beloved Son, as is typified in this story. 16 Finally it is asked: No one can withstand God’s will, why then does he say: V.37. “How often would I have gathered thy children together, and ye would not?” This passage has been interpreted in various ways. Some have founded it upon the free will and its ability, so that it really appears that not free will but obstinate will is reproved, and that it is base liberty that is only contrary to God, and is so severely condemned and reproved. 17 St. Augustine forces the words to apply to reason, as if the Lord means to say very much, thus: “As many of thy children as I have gathered I have gathered against thy will. But such an interpretation of this simple passage is too forced. It could be much more easily understood, if one said: Christ speaks here as a man, who has taken all human care upon himself. He did very much as to his human nature that did not become his divinity; for example, that he had to eat, drink, sleep, walk, weep, suffer, and die. So one could say here that he spoke after the manner of our human nature and its emotions: I would, but ye would not. 18 For, as I have often said, we must give special attention to the words of Christ, some of which refer to his divine, others only to his human nature. But here he introduces himself to us as God, since he says, V.34. “I send unto you prophets” etc.; for the sending of prophets is a work that belongs to God alone. And Luke 11:49 says he spoke thus: “Therefore also said the wisdom of God, I will send unto them prophets” etc. Moreover, his words read as if he not only wished to gather his children at the present time, but had also often wished to do so in the past, so that this is to be understood as referring to the divine will. Therefore we shall answer thus: These words are to be understood in the plainest and simplest manner as referring to the divine will, according to the usage of Scripture, which speaks of God as of a man for the sake of the simple minded; as we read in Genesis 6:6 that it repented Jehovah that he had made man on the earth, and yet there is no repentance in God. Also, that he was angry, yet in God there is no human anger. Likewise Genesis 11:5, that he came down from heaven and saw the building of the tower at Babylon, yet he remains ever sitting on his throne. And in Psalm 59:5-6, the prophet often says: “Awake, why sleepest thou so long?” Again: Arise, come to me, and similar passages; and yet he sleeps not, lies not down, is not far away. Again, Psalm 1:6: “Jehovah knoweth not the way of the unrighteous,” yet he knows all things. All these passages are uttered in harmony with our feelings and fancy, and not according to the real state of the divine nature. Therefore they are not to be perverted by lofty speculation as utterances of the divine nature; but should be understood as spoken to common people here upon earth according to our human understanding. For we are to feel that he does just as the words read; and this is a beautiful and comforting way to think of God, one which is neither terrifying nor difficult to understand. Thus also: “How often would I,” is also to be understood as meaning that he acted so that no one could think or feel otherwise than that he would gladly gather them, did gather them, as a man might do who eagerly wished to do such a thing. Therefore dismiss high things and remain by the milk and simple meaning of the Scriptures III. THE TEACHING CONCERNING FAITH. 19 In order, however, that we may all take our doctrine out of the Gospel, the Lord has given us here a lovely picture and parable of what he does for the sake of faith and believers so that I do not know of a more beautiful passage in all the Scriptures. He spoke in his anger and indignation very severe words to the Jews in this chapter, and pronounced his terrible woe upon their unbelief; therefore he does, as angry men are accustomed to do, and speaks to those ungrateful of his good acts and good will in the strongest terms possible; namely thus: I would gladly have imparted the heart in my body to them etc. Thus also the Lord here, in the most hearty way possible, emphasizes his good will and favor to the Jews, and says he would have gladly been their mother hen had they wished to be his little chickens. 20 Oh man! note well these words and this parable, how he pours it forth with great earnestness and with his whole soul. In this picture you will see, how you are to conduct your self towards Christ and to what end he is of benefit to you, how you should make use of him and enjoy him. Behold the hen and her chickens, and there you see Christ and yourself painted and portrayed better than any painter can portray them. 21 In the first place, it is certain that our souls are the chickens; and Satan and wicked spirits are the buzzards in the air; with only this exception that we are not as wise as the chickens to flee under our hen. The spirits of Satan are more subtle to rob us of our souls than the buzzards are to steal the chickens. Now it was said before in an Epistle how it is not sufficient that we are pious, do good works, and live in grace. For our righteousness cannot stand before God’s eyes and judgment, much less our unrighteousness. Therefore I have said: Faith, if it is true faith, is of such a nature that it does not rely upon itself nor upon the faith; but holds to Christ, and takes refuge under his righteousness; and he lets this righteousness be its shield and protection just like the little chicken never trusts in its own life and efforts, but takes refuge under the body and wings of the hen. 22 It is not sufficient for one who is to stand before the judgment of God, to say, I believe and have grace; for all that is within him is not able to protect him; but he proffers to this judgment Christ’s own righteousness which he permits to plead for him at the judgment seat of God. This stands in all honor before him forever, as Psalm 111:3, and Psalm 112:3, say: “His righteousness endureth forever.” Under this righteousness he creeps, crouches, and stoops, he confides in Christ’s righteousness and believes without the least doubt that it will sustain him and so it really comes to pass that he will be sustained by the same faith, not for his sake nor for the sake of such faith, but for the sake of Christ and his righteousness under which he takes refuge. Moreover faith that does not this, is not true faith. See that is the meaning of the Scriptures when they say in Psalm 91:1-7, “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of Jehovah, he is my refuge and my fortress; my God, in whom I trust. For he will deliver thee from the snare of the fowler, and from the deadly pestilence. He will cover thee with his pinions, and under his wings shalt thou take refuge; his truth is a shield and a buckler. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day; for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.” 23 Behold all this is spoken concerning faith in Christ, how it alone will stand and protect us from all danger and ruin, false doctrine, bodily and spiritual temptations of Satan, on the right hand and on the left, so that all others must fall and perish, because they do not take refuge under the wing and shoulders of Christ and there find shelter and anchor their trust. In like manner Malachi 4:2, says: “But unto you that fear my name shall the sun of righteousness arise with healing in its wings;” therefore St. Paul calls him in Romans 13:25, our propitiation, the throne of grace, and teaches everywhere how we must be sustained through him and under him. If then believers and saints are in need of such a great shield, what will become of those who go ahead with their own free will and their own good works, independent of Christ? Oh! we must remain in Christ, upon Christ and under Christ, never stray from our mother hen, or all is lost. St. Peter says in his first Epistle 4:8: “The righteous is scarcely saved;” so hard it is to abide under this hen. For many different temptations, temporal and spiritual, tear us from her; as the Psalm above points out. 24 Now notice how the natural clucking hen acts; hardly any other creature is so anxious about her young. She changes her natural voice and takes a pitiable and complaining voice; she seeks, scratches, and calls her little chickens; when she finds anything, she does not eat it herself, she leaves it for her little ones; with all earnestness she battles and cries against the buzzard, and spreads her wings out so willingly and lets her chicks crawl under and upon her, and gladly suffers them to.stay there. This is indeed a lovely picture. So it is also with Christ. He has changed his voice to a pitiable tone, has sighed for us and preached repentance, pointed out to everyone their sins and misery, he scratches in the Scriptures and calls us unto them and permits us to eat; he spreads his wings with all his righteousness, merit and grace over us, and takes us so lovingly under his protection, warms us with his own natural heat, that is, with his Holy Spirit, who alone comes through him, and fights for us against the devil in the air. 25 Where and how does he do this? Without doubt he does it not bodily, but spiritually. His two wings are the two Testaments of the holy Scriptures; they spread over us his righteousness and bring us under his protection. This takes place in that the Scriptures teach this and nothing else, how Christ is such a mother hen, how we are to be sustained in faith under him and through his righteousness. Therefore the Psalm mentioned above, explains the wings and shoulders, and says; “his faithfulness or truth”, that is, the Scriptures embraced by faith “are a shield and a buckler” against all fear and danger. For we must lay hold of Christ in his Word and in the preaching of it and cleave to the same with a firm faith that he is just as is spoken now of him; then we are certainly in him, under his wings and truth, and shall be also well sustained under him 26 This Gospel therefore is also his wings or truth as well as all other Gospels; for they all teach Christ in this manner, yet in some places clearer than in others. Heretofore he was called a light and life; also a Lord and helper, now he is called a mother hen, and the emphasis is continually laid upon faith. Thus his body is himself, or the Christian church; his warmth, his grace and the Holy Spirit. 27 Behold, the church is the most loving hen, who is always anxious to gather us under her protection; she spreads her wings out and calls, that is, she preaches and lets both Testaments be preached, sends out prophets, wise men, and scribes to Jerusalem, yea into all the world. But what happens? We will not be her chickens; above all, the proud saints, who contended against her especially with their good works, who had no desire to know anything about faith, that it is so greatly needed and so blessed; and who neither know anything of their danger nor admit their doings to be unrighteous; yea, they themselves therefore become buzzards and swine, they devour and persecute the chickens along with their mother, tear their wings and body, slay the prophets, and stone those who are sent unto them. But what will be their reward? Listen, terrible things: V.38. “Behold, your house is left unto you desolate.” 28 Oh! a terrible visitation! which is also illustrated in the instance of the Jews. They killed the prophets so long that God sent them no more; he suffered them to be without any preaching, without any prophets 1,500 years, he took his Word from them and his wings he drew to himself. And thus their house is left desolate and no one builds up their souls, God no longer dwells among them. It has happened to them as they wished; as Psalm 109:17 says concerning them: “Yea, he loved cursing, and it came unto him; and he delighted not in blessing, and it was far from him.” Here all the righteous blood shed upon the earth is come upon them, and this Gospel is fulfilled in them. 29 In like manner also Isaiah 5:5-6, speaks of them: “And now I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will break the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor hoed; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.” Terrible words! What can it mean that no rain shall come upon them, except that they should not hear the Gospel and learn of faith? They shall be neither pruned nor cultivated. What can this mean, except that no one shall punish them in their error and make manifest their transgressions? Therefore the vineyard is left to the doctrines of men, these tear and trample it under foot so that it must remain desolate, brings forth nothing but briars and thorns, that is, workrighteous people, who are without faith. They bear no fruit of the Spirit, but they grow and are prepared only for eternal fire. 30 However, all this we Gentiles may also take well to heart. We have also persecuted our mother hen and have not continued in faith. Therefore it has also happened to us that God has left our house lie desolate and our vineyard is forsaken. There is no longer any rain in all the world, the Gospel and faith are put to silence; here there is neither pruning nor grubbing; no one preaches against false works and the doctrines of men, and prunes off such unnecessary things; but he permits us to be torn and trodden under foot by the pope, bishops, priests and monks of whom the whole world is full, full, full; and yet they do no more than trample down and tear to pieces the vineyard. One who teaches this, another that, one treads down this place and another that; everyone wishes to establish his own sect, his own order, his own calling, his own doctrine, his own point, his own works. By these we are so trodden under foot that there is no longer any knowledge of faith, no Christian life, no love, no fruit of the Spirit; but mere firefuel, briars, and thorns, that is dissemblers, who by virtue of their vigils, masses, endowments, bells, churches, psalms, rosaries, saint-worship, celebrations, hoods, shaven-heads, clothing, fastings, pilgrimages and numberless other foolish works, presume to be Christians. 31 O, Lord God, we are too greatly torn to atoms, too sorely crushed; O, Christ, our Lord, we poor miserable people are too desert-like and too forsaken in these last days of thy wrath. Our shepherds are wolves, our watchmen traitors, our protectors enemies, our fathers murderers, and our teachers mislead us, Oh! Oh! Oh! When, when, when will thy severe wrath have an end? 32 Finally comfort is spoken here to the Jews, when the Evangelist adds: V.39. “Verily I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord”. Christ spake these words on Tuesday, after Palm Sunday, and they form the conclusion and the last words of his preaching upon earth; hence they are not yet fulfilled but they must be fulfilled. True they did once receive him on Palm Sunday, but these words were not fulfilled on that occasion. “Ye shall not see me henceforth” is not to be understood in the sense that they never saw him afterwards in the body, because they did, in that they afterwards crucified him. He means, they shall not see him again as a preacher and as Christ, to which end he was sent; his office and he in his office were never seen again by them. In this he gave them his last, his farewell, sermon, and his office, for which he came, was now closed. 33 Thus it is certain, that the Jews must yet say to Christ, “Blessed is he that cometh in the name of the Lord.” This very truth Moses proclaimed in Deuteronomy 4:30-31: “In the latter days thou shalt return to Jehovah thy God, and hearken unto his voice; for Jehovah thy God is a merciful God; he will not fail thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.” It was also preached in Hosea 3:4-5: “The children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim: afterward shall the children of Israel return, and seek Jehovah their God, and David their king, and shall come with fear unto Jehovah and to his goodness in the latter days.” Likewise Azariah declared this truth in 2 Chronicles 15:2-5 thus: “If ye forsake Jehovah, he will forsake you. Now for a long season Israel was without the true God, and without a teaching priest, and without law: but when in their distress they turned unto Jehovah, the God of Israel, and sought him, he was found of them.” This passage cannot be understood as referring to the Jews of the present time: They were never before without princes, without prophets, without priests, and without teachers and the law, St. Paul in Romans 11:25-26 agrees with this thought and says: “A hardening in part hath befallen Israel until the fullness of the Gentiles be come in; and so all Israel shall be saved.” God grant that this time may be near at hand, as we hope it is. Amen.

think that those Galileans were more heathenish than the rest of the Galileans, because they suffered such things? No. It was not on this account that they perished: both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God." Verse 5 Ye shall all likewise perish - Ὡσαυτως, ὁμοιως, In a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, etc., who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temple. See Josephus, War, b. vi. ch. iv., v., vi.; and see the notes on Matthew 24 (note). It is very wrong to suppose that those who suffer by the sword, or by natural accidents, are the most culpable before God. An adequate punishment for sin cannot be inflicted in this world: what God does here, in this way, is in general: 1st, through mercy, to alarm others; 2, to show his hatred to sin; 3, to preserve in men's minds a proper sense of his providence and justice; and 4, to give sinners, in one or two particular instances, a general specimen of the punishment that awaits all the perseveringly impenitent. Verse 6 A certain man - Many meanings are given to this parable, and divines may abound in them; the sense which our Lord designed to convey by it appears to be the following: - 1. A person, τις, God Almighty. 2. Had a fig tree, the Jewish Church. 3. Planted in his vineyard - established in the land of Judea. 4. He came seeking fruit - he required that the Jewish people should walk in righteousness, in proportion to the spiritual culture he bestowed on them. 5. The vine-dresser - the Lord Jesus, for God hath committed all judgment to the Son, Joh 5:22 . 6. Cut it down - let the Roman sword be unsheathed against it. 7. Let it alone - Christ is represented as intercessor for sinners, for whose sake the day of their probation is often lengthened; during which time he is constantly employed in doing every thing that has a tendency to promote their salvation. 8. Thou shalt cut it down - a time will come, that those who have not turned at God's invitations and reproofs shall be cut off, and numbered with the transgressors. Verse 7 Behold these three years - From this circumstance in the parable, it may be reasonably concluded that Jesus had been, at the time of saying this, exercising his ministry for three years past; and, from what is said in Luk 13:8 , of letting it alone this year also, it may be concluded likewise that this parable was spoken about a year before Christ's crucifixion; and, if both these conclusions are reasonable, we may thence infer that this parable was not spoken at the time which appears to be assigned to it, and that the whole time of Christ's public ministry was about four years. See Bishop Pearce. But it has already been remarked that St. Luke never studies chronological arrangement. See the Preface to this Gospel. Why cumbereth it the ground? - Or, in other words, Why should the ground be also useless? The tree itself brings forth no fruit; let it be cut down that a more profitable one may be planted in its place. Cut it down. The Codex Bezae has added here, φερε την αξινην, Bring the axe and cut it down. If this reading be genuine, it is doubtless an allusion to Mat 3:10 (note): Now the axe lieth at the root of the trees. If the writer has added it on his own authority, he probably referred to the place above mentioned. See the note on the above text. There is something very like this in the Γεωπονικα, or De Re Rustica of the ancient Greek writers on agriculture. I refer to cap. 83 of lib. x., p. 773; edit. Niclas, entitled, Δενδρον ακαρπον καρποφορειν, How to make a barren tree fruitful. Having girded yourself, and tied up your garments, take a bipen or axe, and with an angry mind approach the tree as if about to cut it down. Then let some person come forward and deprecate the cutting down of the tree, making himself responsible for its future fertility. Then, seem to be appeased, and so spare the tree, and afterwards it will yield fruit in abundance. "Bean straw (manure of that material), scattered about the roots of the tree, will make it fruitful." That a similar superstition prevailed among the Asiatics, Michaelis proves from the Cosmographer Ibn Alvardi, who prescribes the following as the mode to render a sterile palm tree fruitful: "The owner, armed with an axe, having an attendant with him, approaches the tree, and says, I must cut this tree down, because it is unfruitful. Let it alone, I beseech thee, says the other, and this year it will bring forth fruit. The owner immediately strikes it thrice with the back of his axe; but the other preventing him says, I beseech thee to spare it, and I will be answerable for its fertility. Then the tree becomes abundantly fruitful." Does not our Lord refer to such a custom? Verse 11 A woman which had a spirit of infirmity - Relative to this subject three things may be considered: - I. The woman's infirmity. II. Her cure. And III. The conduct of the ruler of the synagogue on the occasion. I. The woman's infirmity. 1. What was its origin? Sin. Had this never entered into the world, there had not been either pain, distortion, or death. 2. Who was the agent in it? Satan; Luk 13:16 . God has often permitted demons to act on and in the bodies of men and women; and it is not improbable that the principal part of unaccountable and inexplicable disorders still come from the same source. 3. What was the nature of this infirmity? She was bowed together, bent down to the earth, a situation equally painful and humiliating; the violence of which she could not support, and the shame of which she could not conceal. 4. What was the duration of this infirmity? Eighteen years. A long time to be under the constant and peculiar influence of the devil. What was the effect of this infirmity? The woman was so bowed together that she could in no case stand straight, or look toward heaven. II. The woman's cure. 1. Jesus saw her, Luk 13:12 . Notwithstanding her infirmity was great, painful, and shameful, she took care to attend the synagogue. While she hoped for help from God, she saw it was her duty to wait in the appointed way, in order to receive it. Jesus saw her distress, and the desire she had both to worship her Maker and to get her health restored, and his eye affected his heart. 2. He called her to him. Her heart and her distress spoke loudly, though her lips were silent; and, as she was thus calling for help, Jesus calls her to himself that she may receive help. 3. Jesus laid his hands on her. The hand of his holiness terrifies, and the hand of his power expels, the demon. Ordinances, however excellent, will be of no avail to a sinner, unless he apprehend Christ in them. 4. Immediately she was made straight, Luk 13:13 . This cure was - 1. A speedy one - it was done in an instant. 2. It was a perfect one - she was made completely whole. 3. It was a public one - there were many to attest and render it credible. 4. It was a stable and permanent one - she was loosed, for ever loosed from her infirmity. 5. Her soul partook of the good done to her body - she glorified God. As she knew before that it was Satan who had bound her, she knew also that it was God only that could loose her; and now, feeling that she is loosed, she gives God that honor which is due to his name. III. The conduct of the ruler of the synagogue on the occasion. 1. He answered with indignation, Luk 13:14 . It would seem as if the demon who had left the woman's body had got into his heart. It is not an infrequent case to find a person filled with rage and madness, while beholding the effects of Christ's power upon others. Perhaps, like this ruler, he pretends zeal and concern for the honor of religion: "These preachings, prayer meetings, convictions, conversions, etc., are not carried on in his way, and therefore they cannot be of God." Let such take care, lest, while denying the operation of God's hand, they be given up to demonic influence. 2. He endeavors to prevent others from receiving the kind help of the blessed Jesus - He said unto the people, etc., Luk 13:14 . Men of this character who have extensive influence over the poor, etc., do immense harm: they often hinder them from hearing that word which is able to save their souls. But for this also they must stand before the judgment seat of Christ. Reader, hast thou ever acted in this way? 3. Jesus retorts his condemnation with peculiar force; Luk 13:15 , Luk 13:16 . Thou hypocrite to pretend zeal for God's glory, when it is only the workings of thy malicious, unfeeling, and uncharitable heart. Wouldst thou not even take thy ass to water upon the Sabbath day? And wouldst thou deprive a daughter of Abraham (one of thy own nation and religion) of the mercy and goodness of God upon the Sabbath? Was not the Sabbath instituted for the benefit of man? 4. His adversaries were ashamed, Luk 13:17 . The mask of their hypocrisy, the only covering they had, is taken away; and now they are exposed to the just censure of that multitude whom they deceived, and from whom they expected continual applause. 5. His indignation and uncharitable censure, not only turn to his own confusion, but are made the instruments of the edification of the multitude - they rejoiced at all the glorious things which he did. Thus, O Lord! the wrath of man shall praise thee, and the remainder thereof thou shalt restrain. A preacher will know how to apply this subject to general edification. Verse 18 The kingdom - is like a grain of mustard seed - See on Mat 13:31 (note). Verse 21 Like leaven - See this explained, Mat 13:33 (note). Verse 22 Journeying toward Jerusalem - Luke represents all that is said, from Luk 9:51 , as having been done and spoken while Christ was on his last journey to Jerusalem. See the notes on Luk 9:51 , and Luk 12:58 (note), and see the Preface. Verse 23 Are there few that be saved? - A question either of impertinence or curiosity, the answer to which can profit no man. The grand question is, Can I be saved? Yes. How? Strive earnestly to enter in through the strait gate - αγωνιζεσθε, agonize - exert every power of body and soul - let your salvation be the grand business of your whole life. Verse 24 Many - will seek - They seek - wish and desire; but they do not strive; therefore, because they will not agonize - will not be in earnest, they shall not get in. See this subject more particularly explained on Mat 7:13 , Mat 7:14 (note). Verse 25 And hath shut to the door - See the notes on Mat 7:22-23 (note), and 25:10-41. Verse 28 Abraham, and Isaac, etc. - See on Mat 8:12 (note), where the figures and allusions made use of here are particularly explained. Verse 29 They shall come - That is, the Gentiles, in every part of the world, shall receive the Gospel of the grace of God, when the Jews shall have rejected it. Verse 30 There are last which shall be first - See on Mat 19:30 (note). Verse 31 Depart hence, etc. - It is probable that the place from which Christ was desired to depart was Galilee or Perea; for beyond this Herod had no jurisdiction. It can scarcely mean Jerusalem, though it appears from Luk 23:7 , that Herod Antipas was there at the time of our Lord's crucifixion. Herod will kill thee - Lactantius says that this Herod was the person who chiefly instigated the Jewish rulers to put our Lord to death: Tum Pontius, et illorum clamoribus, et Herodis tetrarchae instigatione, metuentis ne regno pelleretur, victus est: - fearing lest himself should be expelled from the kingdom, if Christ should be permitted to set up his. See Lact. Inst. Div. lib. iv. c. xviii., and Bishop Pearce on Luk 23:7 . Verse 32 Tell that fox - Herod was a very vicious prince, and lived in public incest with his sister-in-law, Mar 6:17 : if our Lord meant him here, it is hard to say why the character of fox, which implies cunning, design, and artifice, to hide evil intentions, should be attributed to him, who never seemed studious to conceal his vices. But we may suppose that Christ, who knew his heart, saw that he covered his desire for the destruction of our Lord, under the pretense of zeal for the law and welfare of the Jewish people. A fox among the Jews appears to have been the emblem of a wicked ruler, who united cunning with cruelty, and was always plotting how he might aggrandize himself by spoiling the people. See a quotation in Schoettgen. The following observation from the judicious Bishop Pearce deserves attention. "It is not certain," says he, "that Jesus meant Herod here; he might only have intended to call that man so, from whom the advice of departing came, (whether from the speaker himself, or the person who sent him), for it is probable, that the advice was given craftily, and with design to frighten Jesus, and, make him go from that place." To-day and to-morrow - I am to work miracles for two days more, and on the third day I shall be put to death. But it is probable that this phrase only means, that he had but a short time to live, without specifying its duration. Perfected - Or finished, τελειουμαι. I shall then have accomplished the purpose for which I came into the world, leaving nothing undone which the counsel of God designed me to complete. Hence, in reference to our Lord, the word implies his dying; as the plan of human redemption was not finished, till he bowed his head and gave up the ghost on the cross: see Joh 19:30 , where the same word is used. It is used also in reference to Christ's death, Heb 2:10 ; Heb 5:9 ; see also Act 20:24 , and Heb 12:23 . The word finish, etc., is used in the same sense both by the Greeks and Latins. See Kypke. Verse 33 I must walk, etc. - I must continue to work miracles and teach for a short time yet, and then I shall die in Jerusalem: therefore I cannot depart, according to the advice given me, ( Luk 13:31 ), nor can a hair of my head fall to the ground till my work be all done. To-day and to-morrow, etc. - Kypke contends that the proper translation of the original is, I must walk to-day and to-morrow In The Neighboring Coasts: and that εχομενη is often understood in this way: see Mar 1:38 , and his notes there. That Christ was now in the jurisdiction of Herod, as he supposes, is evident from Luk 13:31 ; that he was on his last journey to Jerusalem, Luk 9:51 ; that he had just passed through Samaria, Luk 9:52 , Luk 9:56 ; that as Samaria and Judea were under the Roman procurator, and Perea was subject to Herod Antipas, therefore he concludes that Christ was at this time in Perea; which agrees with Mat 19:1 , and Mar 10:1 , and Luk 17:11 . He thinks, if the words be not understood in this way, they are contrary to Luk 13:32 , which says that on it Christ is to die, while this says he is to live and act. Perish out of Jerusalem - A man who professes to be a prophet can be tried on that ground only by the grand Sanhedrin, which always resides at Jerusalem; and as the Jews are about to put me to death, under the pretense of my being a false prophet, therefore my sentence must come from this city, and my death take place in it. Verse 34 O Jerusalem, Jerusalem - See the note on Mat 23:37-39 (note), where the metaphor of the hen is illustrated from the Greek Anthology. Verse 35 Your house - Ὁ οικος, the temple - called here your house, not my house - I acknowledge it no longer; I have abandoned it, and will dwell in it no more for ever. So he said, 2Chr 36:17 , when he delivered the temple into the hands of the Chaldeans - the house of Your sanctuary. A similar form of speech is found, Exo 32:7 , where the Lord said to Moses, Thy people, etc., to intimate that he acknowledged them no longer for his followers. See the notes on Mat 23:21 , Mat 23:38 . But some think that our Lord means, not the temple, but the whole commonwealth of the Jews. The principal subjects it this chapter may be found considered at large, on the parallel places in Matthew and Mark, to which the reader is referred. As to the account of the woman with the spirit of infirmity, which is not mentioned by any other of the evangelists, see it largely illustrated in the notes on Luk 13:11 (note), etc. Introduction Christ heals a man ill of the dropsy, on a Sabbath day, Luk 14:1-6 . He inculcates humility by a parable, Luk 14:7-11 . The poor to be fed, and not the rich, Luk 14:12-14 . The parable of the great supper, Luk 14:15-24 . How men must become disciples of Christ, Luk 14:25-27 . The parable of the prudent builder, who estimates the cost before he commences his work, Luk 14:28-30 . And of the provident king, Luk 14:31 , Luk 14:32 . The use of these parables, Luk 14:33 . The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savor; Luk 14:34 , Luk 14:35 . Verse 1 Chief Pharisees - Or, one of the rulers of the Pharisees. A man who was of the sect of the Pharisees, and one of the rulers of the people. To eat bread on the Sabbath day - But why is it that there should be an invitation or dinner given on the Sabbath day? Answer: The Jews purchased and prepared the best viands they could procure for the Sabbath day, in order to do it honor. See several proofs in Lightfoot. As the Sabbath is intended for the benefit both of the body and soul of man, it should not be a day of austerity or fasting, especially among the laboring poor. The most wholesome and nutritive food should be then procured if possible; that both body and soul may feel the influence of this Divine appointment, and give God the glory of his grace. On this blessed day, let every man eat his bread with gladness and singleness of heart, praising God. In doing this, surely there is no reason that a man should feed himself without fear. If the Sabbath be a festival, let it be observed unto the Lord; and let no unnecessary acts be done; and avoid that bane of religious solemnity, giving and receiving visits on the Lord's day. They watched him - Or, were maliciously watching, παρατηρουμενοι - from παρα, intens. or denoting ill, and τηρεω, to observe, watch. Raphelius, on Mar 3:2 , has proved from a variety of authorities that this is a frequent meaning of the word: - clam et insidiose observare, quid alter agat - to observe privately and insidiously what another does. The context plainly proves that this is the sense in which it is to be taken here. The conduct of this Pharisee was most execrable. Professing friendship and affection, he invited our blessed Lord to his table, merely that he might have a more favorable opportunity of watching his conduct, that he might accuse him, and take away his life. In eating and drinking, people feel generally less restraint than at other times, and are apt to converse more freely. The man who can take such an advantage over one of his own guests must have a baseness of soul, and a fellness of malice, of which, we would have thought, for the honor of human nature, that devils alone were capable. Among the Turks, if a man only taste salt with another, he holds himself bound, in the most solemn manner, never to do that person any injury. I shall make no apology for inserting the following anecdote. A public robber in Persia, known by the name of Yaco

And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things? 3 I tell you, Nay: but, except ye repent, ye shall all likewise perish. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? 5 I tell you, Nay: but, except ye repent, ye shall all likewise perish. We have here, I. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices, v. 1 . Let us consider, 1. What this tragical story was. It is briefly related here, and is not met with in any of the historians of those times. Josephus indeed mentions Pilate's killing some Samaritans, who, under the conduct of a factious leader, were going in a tumultuous manner to mount Gerizim, where the Samaritans' temple was; but we can by no means allow that story to be the same with this. Some think that these Galileans were of the faction of Judas Gaulonita, called also Judas of Galilee ( Acts v. 37 ), who disowned Cæsar's authority and refused to pay tribute to him: or perhaps these, being Galileans, were only suspected by Pilate to be of that faction, and barbarously murdered, because those who were in league with that pretender were out of his reach. The Galileans being Herod's subjects, it is probable that this outrage committed upon them by Pilate occasioned the quarrel that was between Herod and Pilate, which we read of in ch. xxiii. 12 . We are not told what number they were, perhaps but a few, whom Pilate had some particular pique against (and therefore the story is overlooked by Josephus); but the circumstance remarked is that he mingled their blood with their sacrifices in the court of the temple. Though perhaps they had reason to fear Pilate's malice, yet they would not, under pretence of that fear, keep away from Jerusalem, whither the law obliged them to go up with their sacrifices. Dr Lightfoot thinks it probable that they were themselves killing their sacrifices (which was allowed, for the priest's work, they said, began with the sprinkling of the blood ), and that Pilate's officers came upon them by surprise, just at the time when they were off their guard (for otherwise the Galileans were mettled men, and generally went well-armed), and mingled the blood of the sacrificers with the blood of the sacrifices, as if it had been equally acceptable to God. Neither the holiness of the place nor of the work would be a protection to them from the fury of an unjust judge, who neither feared God nor regarded man. The altar, which used to be a sanctuary and place of shelter, is now become a snare and a trap, a place of danger and slaughter. 2. Why it was related at this season to our Lord Jesus. (1.) Perhaps merely as a matter of news, which they supposed he had not heard before, and as a thing which they lamented, and believed he would do so too; for the Galileans were their countrymen. Note, Sad providences ought to be observed by us, and the knowledge of them communicated to others, that they and we may be suitably affected with them, and make a good use of them. (2.) Perhaps it was intended as a confirmation of what Christ had said in the close of the foregoing chapter, concerning the necessity of making our peace with God in time, before we be delivered to the officer, that is, to death, and so cast into prison, and then it will be too late to make agreements: "Now," say they, "Master, here is a fresh instance of some that were very suddenly delivered to the officer, that were taken away by death when they little expected it; and therefore we have all need to be ready." Note, It will be of good use to us both to explain the word of God and to enforce it upon ourselves by observing the providences of God. (3.) Perhaps they would stir him up, being himself of Galilee, and a prophet, and one that had a great interest in that country, to find out a way to revenge the death of these Galileans upon Herod. If they had any thoughts of this kind, they were quite mistaken; for Christ was now going up to Jerusalem, to be delivered into the hands of Pilate, and to have his blood, not mingled with his sacrifice, but itself made a sacrifice. (4.) Perhaps this was told Christ to deter him from going up to Jerusalem, to worship ( v. 22 ), lest Pilate should serve him as he had served those Galileans, and should suggest against him, as probably he had insinuated against those Galileans, in vindication of his cruelty, that they came to sacrifice as Absalom did, with a seditious design, under colour of sacrificing, to raise rebellion. Now, lest Pilate, when his hand was in, should proceed further, they think it advisable that Christ should for the present keep out of the way. (5.) Christ's answer intimates that they told him this with a spiteful innuendo, that, though Pilate was unjust in killing them, yet without doubt they were secretly bad men, else God would not have permitted Pilate thus barbarously to cut them off. It was very invidious; rather than they would allow them to be martyrs, though they died sacrificing, and perhaps suffered for their devotion, they would, without any colour of proof, suppose them to be malefactors; and it may be for no other reason than because they were not of their party and denomination, differed from them, or had difference with them. This fate of theirs, which was capable not only of a favourable, but an honourable construction, shall be called a just judgment of God upon them, though they know not for what. II. Christ's reply to this report, in which, 1. He seconded it with another story, which, like it, gave an instance of people's being taken away by sudden death. It is not long since the tower of Siloam fell, and there were eighteen persons killed and buried in the ruins of it. Dr Lightfoot's conjecture is that this tower adjoined to the pool of Siloam, which was the same with the pool of Bethesda, and that it belonged to those porches which were by the pool, in which the impotent folks lay, that waited for the stirring of the water ( John v. 3 ), and that they who were killed were some of them, or some of those who in this pool used to purify themselves for the temple-service, for it was near the temple. Whoever they were, it was a sad story; yet such melancholy accidents we often hear of: for as the birds are caught in a snare, so are the sons of men snared in an evil time, when it falls suddenly upon them, Eccl. ix. 12 . Towers, that were built for safety, often prove men's destruction. 2. He cautioned his hearers not to make an ill use of these and similar events, nor take occasion thence to censure great sufferers, as if they were therefore to be accounted great sinners: Suppose ye that these Galileans, who were slain as they were sacrificing, were sinners above all the Galileans, because they suffered such things? I tell you nay, v. 2, 3 . Perhaps they that told him the story of the Galileans were Jews, and were glad of any thing that furnished them with matter of reflection upon the Galileans, and therefore Christ retorted upon them the story of the men of Jerusalem, that came to an untimely end; for, with what measure of that kind we mete, it shall be measured to us again. "Now suppose ye that those eighteen who met with their death from the tower of Siloam, while perhaps they were expecting their cure from the pool of Siloam, were debtors to divine justice above all men that dwelt at Jerusalem? I tell you nay. " Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold to be purified, not as dross and chaff to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we condemn the generation of the righteous, Ps. lxxii. 14 . If we will be judging, we have enough to do to judge ourselves; nor indeed can we know love or hatred by all that is before us, because all things come alike to all, Eccl. ix. 1, 2 . And we might as justly conclude that the oppressors, and Pilate among the rest, on whose side are power and success, are the greatest saints, as that the oppressed, and those Galileans among the rest, who are all in tears and have no comforter, no, not the priests and Levites that attended the altar, are the greatest sinners. Let us, in our censures of others, do as we would be done by; for as we do we shall be done by: Judge not, that ye be not judged, Matt. vii. 1 . 3. On these stories he founded a call to repentance, adding to each of them this awakening word, Except ye repent, ye shall all likewise perish, v. 3-5 . (1.) This intimates that we all deserve to perish as much as they did, and had we been dealt with according to our sins, according to the iniquity of our holy things, our blood had been long ere this mingled with our sacrifices by the justice of God. It must moderate our censure, not only that we are sinners, but that we are as great sinners as they, have as much sin to repent of as they had to suffer for. (2.) That therefore we are all concerned to repent, to be sorry for what we have done amiss, and to do so no more. The judgments of God upon others are loud calls to us to repent. See how Christ improved every thing for the pressing of that great duty which he came not only to gain room for, and give hopes to, but to enjoin upon us—and that is, to repent. (3.) That repentance is the way to escape perishing, and it is a sure way: so iniquity shall not be your ruin, but upon no other terms. (4.) That, if we repent not, we shall certainly perish, as others have done before us. Some lay an emphasis upon the word likewise, and apply it to the destruction that was coming upon the people of the Jews, and particularly upon Jerusalem, who were destroyed by the Romans at the time of their passover, and so, like the Galileans, they had their blood mingled with their sacrifices; and many of them, both in Jerusalem and in other places, were destroyed by the fall of walls and buildings which were battered down about their ears, as those that died by the fall of the tower of Siloam. But certainly it looks further; except we repent, we shall perish eternally, as they perished out of this world. The same Jesus that calls us to repent because the kingdom of heaven is at hand, bids us repent because otherwise we shall perish; so that he has set before us life and death, good and evil, and put us to our choice. (5.) The perishing of those in their impenitency who have been most harsh and severe in judging others will be in a particular manner aggravated. The Barren Fig-Tree. 6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7 Then said he un

Suppose ye, &c. From this answer it would appear that they supposed that the fact that these men had been slain in this manner proved that they were very great sinners. I tell you, Nay. Jesus assured them that it was not right to draw such a conclusion respecting these men. The fact that men come to a sudden and violent death is not proof that they are peculiarly wicked. Except ye repent. Except you forsake your sins and turn to God. Jesus took occasion, contrary to their expectation, to make a practical use of that fact, and to warn them of their own danger. He never suffered a suitable occasion to pass without warning the wicked, and entreating them to forsake their evil ways. The subject of religion was always present to his mind. He introduced it easily, freely, fully. In this he showed his love for the souls of men, and in this he set us an example that we should walk in his steps. Ye shall all likewise perish. You shall all be destroyed in a similar manner. Here he had reference, no doubt, to the calamities that were coming upon them, when thousands of the people perished. Perhaps there was never any reproof more delicate and yet more severe than this. They came to him believing that these men who had perished were peculiarly wicked. He did not tell them that they were as bad as the Galileans, but left them to infer it, for if they did not repent, they must soon likewise be destroyed. This was remarkably fulfilled. Many of the Jews were slain in the temple; many while offering sacrifice; thousands perished in a way very similar to the Galileans. Comp. Mt 24:1 and following. From this account of the Galileans we may learn-- (1.) That men are very prone to infer, when any great calamity happens to others, that they are peculiarly guilty. See the Book of Job, and the reasonings of his three "friends." (2.) That that conclusion; in the way in which it is usually drawn, is erroneous. If we see a man bloated, and haggard, and poor, who is in the habit of intoxication, we may infer openly that he is guilty, and that God hates his sin and punishes it. So we may infer of the effects of licentiousness. But we should not thus infer when a man's house is burned down, or when his children die, or when he is visited with a loss of health; nor should we infer it of the nations that are afflicted with famine, or the plague, or with the ravages of war; nor should we infer it when a man is killed by lightning, or when he perishes by the blowing up of a steamboat. Those who thus perish may be far more virtuous than many that live. (3.) This is not a world of retribution. Good and evil are mingled; the good and the bad suffer, and all are exposed here to calamity. (4.) There is another world--a future state--a world where the good will be happy and the wicked punished. There all that is irregular on earth will be regulated; all that appears unequal will be made equal; all that is chaotic will be reduced to order. (5.) When men are disposed to speak about the great guilt of others, and the calamities that come upon them, they should inquire about themselves. What is their character? what is their condition?. It may be that they are in quite as much danger of perishing as those are whom they regard as so wicked. (6.) WE MUST REPENT. We must ALL repent or we shall perish. No matter what befalls others, we are sinners; we are to die; we shall be lost unless we repent. Let us, then, think of ourselves rather than of others; and when we hear of any signal calamity happening to others, let us remember that there is calamity in another world as well as here; and that while our fellow-sinners are exposed to trials here, we may be exposed to more awful woes there. Woe there is eternal; here, a calamity like that produced by a failing tower is soon over.