To purify themselves.— As a variety of circumstances might happen to multitudes, which would require purification, so some sort of cleansing required no less than seven days; and the vows of the Nazarites likewise required some time. Compare 2 Chronicles 30:17. Some would render the last clause of the 56th verse, What think ye? Will he not come to feast?
Inferences on the raising of Lazarus, John 11:14-46. There is a time when we must preach Christ on the house-top, as well as a time when we must speak of him as it were in the ear, and with the lips shut. Doubtless Martha was greatly overjoyed at the presence of Christ; and though she knew how equally welcome it would be to her sister, yet she does not proclaim it aloud in the open hall, but secretly whispers the pleasing tidings in her sister's ear. The Master is come, and calleth for thee. What a happy word, what a high and honourable favour was this! that the Lord of life, that the divine Ambassador should personally come, and call for Mary; yet are they such, as may not be appropriated to her alone. Thou comest still to us, O Saviour, if not in thy bodily presence, yet in thy spiritual. Thou callest us still, if not in thy personal voice, yet in thine ordinances; and it is our fault if we do not, as this good woman did, arise quickly, and come to thee. Her friends were there about her, who came purposely to condole with her; her heart was full of heaviness; her hopes were now, alas! all at as low ebb; and yet, as soon as ever she hears the mention of Christ coming, of Christ calling her, she forgets friends, brother, grief, cares, and hastens to his presence.
Such good women were well worthy of kind friends: these, knowing the value, and hearing of the death of Lazarus, came over to comfort the sad pair. Charity, together with the common practice of their nation, calls them to this amiable duty. How grievous was that complaint,—I looked for some to comfort me, but there was none! It is some kind of ease in sorrow to have partners: as a burden is lightened by many shoulders, or as clouds scattered into many drops easily vent their moisture in the air; so even the very presence of friends is a sweet abatement of grief.
These friendly neighbours, seeing Mary hasten forth, make haste to follow her: it was but a loving suspicion, John 11:31 she is gone to the grave to weep. They well knew how apt sensible minds are to take all occasions to renew their sorrows; every object around affects them. When she saw but the chamber of her dead brother, straight she must think that there her Lazarus was wont to lie, and then she wept afresh; when the table was spread, "there Lazarus was wont to sit," and then new tears arise; when the garden appeared, "there
Lazarus had wont to walk," and then again she weeps. How much more do these sympathetic friends suppose the passions would be stirred with the sight of the grave, when she must needs think, "there is Lazarus, an inanimate, dissolving lump of clay!" their indulgent love, however, mistook Mary's errand: kind as they were, their thoughts were much too low: while they suppose her going to a dead brother, she is hastening on the wings of affection to a living Saviour, the Lord of life.
Both the sisters met Christ; not both in one posture. Mary is still noted, as for more passion, so for more ardent devotion: she that before sat at the feet of Jesus, now falls prostrate at those feet. Where the heart is affected with an awful acknowledgment of the divine majesty, the body cannot but bow.
Even before all her neighbours of Jerusalem, does Mary thus sink down in humility before her Saviour. It was no less than excommunication for any one to confess him; yet good Mary, fearless of the informations that might be given by these Jewish observers, adores him, and in her silent gesture says as much as her sister had spoken before, Thou art the Christ, the Son of God. Those who would give Christ his right, must not stand upon scrupulous fears. Are we naturally timorous?—Why do we not fear the denial, the exclusion of the Almighty? O let us remember, Without are the fearful! Revelation 21:8.
Her humble prostration is seconded by a remarkable complaint; Lord, if thou hadst been here, my brother had not died! Both she and her sister as with one voice, betray both strength and infirmity of faith; strength, in ascribing so much power to Christ, that his presence could preserve from death; infirmity, in supposing the necessity of a bodily presence for this purpose. It is a weakness of faith to measure success by means, and means by bodily presence, and to tie effects to the concurrence of both, when we deal with an almighty Agent. O Saviour, while thou now fittest gloriously in heaven, thou dost no less by thy Godhead impart thyself to our souls, than if thou stood'st visibly by us, than if we stood locally by thee. No place can make a difference in thy virtue and thy aid.
This was Mary's moan: her silent, yet not unseen suit, is returned with a silent answer. No notice is taken of the error in her expression; all the reply that we hear from the blessed Redeemer, is a compassionate groan within himself, and an inquiry, Where have ye laid him? He who knew in absence that Lazarus was dead, now asks where he is buried: not out of need, but of will; that as in his sorrow, so in his inquiry, he might depress himself in the opinion of the standers-by; unwilling to fix their minds upon the expectation of some marvellous thing, till the grand fiat shall announce it, and raise the sleeping Lazarus from his tomb.
They were not more glad of the question, than ready for the answer—Come and see. It was their manner to lay up the dead bodies of their friends, like the Egyptians, with great respect: more cost was bestowed on some of their graves, than on their houses. Here, as neither ashamed nor unwilling to shew the decency of their sepulchre, they say, Come and see.
Never was our Saviour more submissively dejected than now, immediately before he would approve and exalt the majesty of his godhead. To his groans and inward grief, he adds his tears: JESUS wept! well indeed might the Jews construe them up to their true source, and cry, See how he loved him! and well had it been, could they have rested there, without so unworthily misconstruing, as they did, his motives, John 11:37. Could not he that opened the eyes of the blind, &c.?
It is not improbable that Jesus, who before groaned in himself for compassion of their tears, now groaned for their incredulity. Nothing could so much afflict the Saviour of men, as the sins of men; no injury goes so deep as our spiritual provocations of God. Wretched men, why should we grieve the good spirit of God in us? Why should we make him groan for us, who died to redeem us?
With these groans, O Saviour, thou comest to the grave of Lazarus; the door of that house of death was strong and impenetrable: thy first word was, Take away the stone. O weak beginning of a mighty miracle! If thou meantest to raise the dead, how much easier had it been for thee to remove the grave-stone? One grain of faith, even in thy disciples, were enough to remove mountains; and dost thou say, Take away the stone?—But it was ever thy just will that we should do what we may. To remove the stone, or to untie the napkin, was in their power; this therefore they must do: to raise the dead was out of their power; this therefore thou wilt do alone: our hands must do their utmost, ere thou wilt put to thine.
In spite of all the unjust discouragements of nature, Christ's command must be obeyed; Martha may doubt, but Christ hath spoken, and shall he not make it good? Whatever the good woman's staggering faith may suggest, the glory of God is concerned, and it must now be displayed: the stone is removed; all impediments give way; all hearts are ready for the result: the Saviour addresses himself to the miracle.
His eyes begin, they are lifted up to heaven: his tongue seconds his eye; yet we hear of no prayer, but of thanks for hearing: Father, I thank thee, &c. Thy will, O Saviour, was thy prayer. Words express our hearts to men, thoughts to God: well didst thou know, out of thy self-sameness with the Father, that the grant must keep pace with the idea of thine intention. I knew that thou hearest me always; but this I said for their sakes, that they might believe.
But hark! the word is past, Lazarus come forth! Why did the Saviour thus loudly lift up his voice?—Was it that the strength of the call might answer to the measure of the affection; since we faintly require what we care not to obtain, and vehemently utter what we earnestly desire? Or was it to signify that Lazarus's soul was called from far;—since the speech must be loud, that shall be heard in the other world? Or was it in relation to the sleeping state of his body; since those who are in the deadness of deep sleep cannot be awakened without a loud call?—Or was it in representation of that last loud trumpet's summons, which shall sound into all graves, and raise all flesh from their dust for ever?—Even so still, Lord, when thou wouldst raise a soul from the death of sin, and grave of corruption, no still, small voice will serve. Thy strongest commands, thy loudest denunciations of judgment, the shrillest and sweetest promulgations of thy mercies, are but enough to arouse the slumbering faculties.
Here was no suit to the Father, no adjuration to the deceased, but a fiat, an absolute injunction, Come forth! O Saviour, that is the voice which I shall once hear sounding into the bottom of my grave, and raising me from my dust. That is the voice which shall pierce the rocks, and divide the mountains, and fetch up the dead from the lowest caverns of the deep. Thy word made all; thy word shall repair all for thy faithful saints. Hence, far hence, all ye diffident fears!—he whom I trust is omnipotent.—Behold, he that was dead came forth!
Thou didst not only, O Saviour, raise the body of Lazarus, but the faith of many of the by-standers. O clear emblem, irrefragable argument of our resurrection also! If Lazarus did thus start up from death, at the bleating as it were of this Lamb of God, who was now daily preparing for the slaughter; how shall the dead be roused hereafter in millions from their graves, at the roaring of that glorious and immortal Lion, whose voice shall shake the powers of heaven, and move in trembling horror the very foundations of the earth?
REFLECTIONS.—1st, The miracle contained in this chapter is recorded by this evangelist alone. We have,
1. The persons particularly interested. Lazarus is mentioned first, a particular friend of Christ's who was sick at Bethany, a little village near Jerusalem, where he had lived with his sisters Mary and Martha; at whose house Jesus seems to have chiefly resided, when he went up to Jerusalem on the great festivals. Mary, whose brother was ill, was a woman of singular piety, which particularly appeared in the respect that she paid our Lord some time after this, Chap. John 12:3 when at a public entertainment she anointed his feet with a box of precious ointment, and wiped them with her hair. Note; Christ keeps a faithful account, and will not fail to make honourable mention of all the works of faith and labours of love done for his sake by his faithful people.
2. The sisters, anxious for their brother, who was so dear to them, dispatched a messenger to acquaint their Lord and Master of his imminent danger; knowing it would be enough to mention the case to him, since he who was sick was a person that he loved so tenderly. Note; (1.) When we ourselves, or our dear relatives, are sick, we must spread the case before the compassionate Saviour, and commit it with humble submission to his care. (2.) They are happy souls indeed, who are distinguished as the disciples whom Jesus loves. (3.) The dearest children of God share in the common afflictions incident to humanity; yea, often are most severely exercised.
3. Christ foretold the issue of the sickness, that it should not be unto death; at least, that death should not keep Lazarus as his prisoner, but that the glory of God should be most eminently displayed in his recovery, for which end this sickness was sent. Note; (1.) It is a great consolation to every child of God, that in all his sufferings God has purposes of his own glory to answer. (2.) Though we be sick, even unto death, we know, if Jesus loves us, that the perishing of our outward man can do no real harm, but will open for our disembodied souls a passage to eternal life and blessedness.
4. He defers his visit to Lazarus two days, though his love to him and the family was well known, and very singular; and this he did to prove their faith and patience, and give them a more signal manifestation of his power and grace.
5. When the two days were expired, Christ calls upon his disciples to attend him to Bethany, designing to carry relief to the afflicted family there. But they expostulate with him on the danger to which he must expose himself by such a journey, when so lately the Jews had attempted to murder him, and still harboured some malicious intentions: but perhaps this concern for his safety was not without some regard to their own also, who were so nearly connected with him; for very apt are we to mix selfish considerations, where we seem to mean only our divine Master's honour and interests. In reply to their suggestion, he answers, Are there not twelve hours in the day, according to general estimation, allotted for labour? If any man walk in the day, he stumbleth not, because he seeth the light of this world, that sun which gilds his path, and makes his way plain before his face. Thus while the time of life appointed by the Father lasts, I fear no danger, and go forward in my work; but if a man walk in the night, he stumbleth, because there is no light in him. So when my day of work expires, then, and not till then, shall I be suffered to fall into the hands of my foes. Note; (1.) The consideration how soon the night of death approaches, should quicken our diligence, while yet the day of life continues, to redeem the time, and finish the work that Christ hath given us to do. (2.) They who walk under the guidance of the word and Spirit of Jesus, go on their way unmoved; while they who follow any other guide, are sure to stumble upon the dark mountains of error, and fall into the pit of destruction.
6. He informs them of the death of their common friend Lazarus, and his design to raise him up again to life, which he represents under the figure of sleep. Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. The disciples, understanding him literally, thought this a favourable symptom, and that he would do well without their Master's going into the jaws of danger. But as he spake of his death under this figure, and not of common rest, as they apprehended, he rectified their mistake by plainly telling them, Lazarus is dead; and adds, I am glad, for your sakes, that I was not there before he died, to the intent ye may believe, when, by his resurrection from the grave, after so long a time, your faith may receive the greater confirmation. Nevertheless, though he is dead, let us go unto him. Note; Sleep is death's lesser mystery; and every day that we awake from our beds, we experience a kind of resurrection.
7. Thomas, called Didymus, or the twin, on hearing what Jesus had said, and his resolution to go into Judea, said to his fellow-disciples, let us also go, that we may die with him; either with Lazarus, whom he loved so much as not to wish to survive him; or rather with their Master, who, by going, seemed to expose his life to inevitable danger: and he, zealous to attend him, offers himself, and encourages his brethren to cleave to him wherever he went, though death itself should be the consequence. Note; (1.) To go to join the spirits of just men made perfect, is indeed a consummation devoutly to be wished for. (2.) Faithful disciples will be intimidated by no danger from following their Master, and encouraging each other to stand fast in the day of trial.
2nd, Jesus, having declared his purposes, began his journey with his disciples, and arrived at Bethany, which was distant from Jerusalem about two miles.
1. He found a melancholy scene: the house where with joy he had lately been entertained, is drowned in tears; such awful changes do we often see after the shortest absence from our friends. Lazarus had lain in the grave four days already, and many of the Jews had come from Jerusalem to console the afflicted sisters. Note; (1.) It is kind to weep with those that weep; and, by partaking, to alleviate the sorrows of the miserable. (2.) When we lose our dearest relatives, if they fall asleep in Jesus, we have abundant reason to be comforted concerning our brother; his lot is to be envied; our tears should rather flow for ourselves left yet behind, to conflict with the powers of evil. (3.) The house of most distinguished piety is not barred against affliction; but though we sorrow as men, we can rejoice as believers. There is hope in the end.
2. Martha no sooner heard of the Master's approach, than she went to meet him; while Mary, who had not yet heard of his arrival, sat still in the house. We are told what passed at this first interview.
[1.] Martha, with deep respect addressing the Saviour, said, Lord, if thou hadst been here, my brother had not died; so confident was she of his power and compassion, though her weakness appeared in supposing his bodily presence necessary to the cure. But I know that even now, desperate as the case is, whatsoever thou wilt ask of God, God will give it thee; she mentioned no particulars, but meekly referred the case to his grace and wisdom. Note; In our deepest sorrows, our only relief is to draw near to Jesus, to tell him our sorrows, and cast our care upon him.
[2.] Christ answers her with good and comfortable words. Thy brother shall rise again. He expresses it so as to leave it doubtful, whether he meant a present or a future resurrection: in either view it administered matter for her faith, and hope, and consolation. Note; It is a most reviving consideration, when death robs us of our brethren in Jesus, that the separation is but short.
[3.] Martha professes her faith in what her Lord had spoken. I know that he shall rise again in the resurrection at the last day; that there would be a resurrection she was persuaded, and that Lazarus would rise among the just; but though this was some consolation, her loss hung heavy upon her.
[4.] Jesus said unto her, I am the resurrection and the life; not only by his intercession could he obtain life from God for whom he would, but he had the power of life in himself, and at his own pleasure could raise the dead, and call the things that are not, as though they were. He that believeth in me, though he were dead, yet shall he live; though by nature dead in trespasses and sins, his soul shall here live a life of faith; and his very body, as well as soul, if he be faithful, shall live in the eternal world; and whosoever liveth and believeth in me, quickened to spiritual life, and walking by faith, shall never die; though his body may return to the dust, whence it came, yet shall it be raised again, and be immortal as his never-dying soul. Believest thou this?—a solemn question which we should often put to ourselves? The resurrection of the body is to sense improbable; but faith overlooks every difficulty. He who raised us from the dust at first, can again re-assemble the scattered atoms, and bring bone to his bone. Note; (1.) Christ is the author of natural life; in him we live, and move, and have our being: of spiritual life; by his power and his Spirit are we quickened from the death of sin: of eternal life; as he hath procured it for his faithful saints, and by him they shall be raised up at the last day. (2.) They who have this faith in them, and perseveringly enjoy it, are truly blessed and happy; they live in comfort, and die in Divine assurance.
[5.] Martha said unto him, Yea, Lord, I believe that thou art the Christ, the Son of God which should come into the world; the true Messiah, so long promised, so greatly expected. Note; They who know the Saviour's all-sufficiency, may comfortably and confidently rest all their hopes upon him.
3. Mary comes to meet the Lord. Martha, in haste to communicate the glad news, and to make her sister partaker of the blessings of his converse, goes and secretly whispers to her that Jesus the Master was come, and wished to see her. Eager to meet him, she hastily arose, and came to him without the town where he had halted, as nearer to the grave where his business lay. The Jews who came to condole with her, observing her sudden departure, concluded that she was gone to the grave to weep, and followed her. But Mary had now found her Lord, and at his feet poured out with tears her sorrowful complaint, Lord, if thou hadst been here, my brother had not died. Note; (1.) Gracious souls delight to be instrumental in bringing others to Jesus, to partake of his consolations. (2.) Christ is a better comforter than ten thousand friends: at his feet under all our sorrows let us be found, and he will calm our troubled breasts. (3.) It is kind to visit the house of mourning, and seek to divert from inordinate sorrow the afflicted, who often study how to sharpen and aggravate their own griefs. (4.) We are often apt to torment and grieve ourselves unnecessarily with apprehensions that something was neglected or overlooked, which might have been done for our departed friends, instead of submitting to the divine will with silent resignation.
3rdly, We have,
1. The compassion of Jesus. He felt for the anguish that appeared in the tears so plentifully shed; he groaned in the spirit and was troubled, sympathizing with Mary and her friends in their grief; and, knowing his own designs of grace, he asked, Where have ye laid him? Not that he could be unacquainted with any event, but that it might appear there was no contrivance between him and the relations of the deceased: They say unto him, Lord, come and see; and being come to the place, he, whose tender heart felt deeply for human misery, and as man possessed the tenderest feelings of our nature, gave vent to his grief: Jesus wept. Note; (1.) Jesus was very man as well as very God, the subject of our sinless passions and infirmities. (2.) Tears of tender sympathy become the disciples of Jesus, who are commanded to weep with those that weep.
2. The reflections made by those present on the tears of Jesus. Some said, and the observation was most natural, Behold, how he loved him! Others, with malignant insinuations, suggest, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? intimating, that had he really possessed the power he pretended, he would have kept his friend from death; but as he could not do this, it was to be suspected that what had passed for so extraordinary a miracle before, was really a mere deception. Note; (1.) If we consider what Jesus hath done, how he has shed not only tears, but drops of blood for us,—with much more reason may we say, Behold, how he loved us! (2.) They who determine to cavil, will always find a presence.
3. Jesus, groaning in the spirit at the malice and wickedness of such a suggestion, cometh to the grave; which, according to their usual method of burying the dead, was a cave, with a stone laid on its mouth. This he bids them remove, that all might be convinced of the reality of Lazarus's death, by the putrefaction of the corpse. Martha, concluding, from the time he had lain in the grave, that the body must be very offensive, and thinking it too late to hope for his revival, would have diverted Jesus from his purpose; but he said unto her, Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God displayed in a more eminent manner than has yet appeared? And herein probably he refers to something that he had said in the former conversation with her, which is not recorded by the evangelist. Note; (1.) Nothing serves more deeply to mortify our pride on any bodily excellencies, than the reflection how awful will be the change, when we have lain but a few days in the grave. (2.) If we have true and constant faith, we shall surely see the great salvation of God, whatever difficulties may seem to be in our way.
4. The grave being opened, and the corpse being discovered, Jesus lifted up his eyes to heaven, and said, Father, I thank thee that thou hast heard me; not as imploring assistance for the performing the miracle of Lazarus's resurrection, which by his own power he would accomplish; but as thanking him for the present opportunity afforded him for the display of his divine power and authority. And I knew that thou hearest me always, because my will and thine are one; but because of the people which stand by, I said it, that they may believe that thou hast sent me, and be assured of my being the true Messiah by this stupendous miracle, which will add still greater evidence to my mission. Note; (1.) In our approaches to God, we should draw near to him as the Father of mercies, with full confidence in his faithfulness, power, and love. (2.) Thanksgivings for past mercies, are an encouragement to the present exercise of our faith. (3.) Christ is an all-prevailing advocate; his prayers are always heard; therefore we may boldly draw near to a throne of grace.
5. By a word the miracle is wrought. With the voice of Majesty, as the Lord of life, he speaks aloud, Lazarus, come forth; and instantly, obedient to his command, death surrenders his prisoner; by omnipotent power the corpse is raised, Lazarus comes forth alive, enveloped with all the swathings and the napkin round his face, as he was laid in the grave. Jesus bids them loose him, and let him go; being perfectly restored to health and strength, he was able as ever to walk to his own house. Note; The change in a resurrection-day will be thus instantaneous, in a moment, in the twinkling of an eye, 1 Corinthians 15:52.
4thly, This miracle produced very different effects upon the spectators.
1. Many of the Jews there present, who had come to console the sorrowful sisters, struck with the evidence of the divine power of Jesus, believed in him as the Messiah. Thus their kindness to the afflicted, was repaid with the best of spiritual blessings upon their own souls.
2. Others, obstinate in infidelity, and exasperated, instead of being convinced, by what they had seen, went with malicious wickedness to the Pharisees, who were members of the sanhedrim, and informed them what was done, that they might take measures to suppress the increasing fame of Jesus.
3. A council was instantly summoned, in order to deliberate on some more vigorous methods to stop this man. Being assembled, they said, What do we? How dilatory are our proceedings? how long shall we see ourselves run down, and our interests in the people usurped? for this man doth many miracles, which could not be denied; and if we let him thus alone to root himself in the people's affections, all men will believe on him as the Messiah, and set him up as king: the consequence of which will be, that the Romans will come to crush such a rebellion, and take away both our place and nation. This they dreadfully apprehended; and by the very methods they took to prevent it, filled up the measure of their iniquities, and brought that very destruction, which they feared, upon their own heads. Note; (1.) The enemies of Christ have often pretended zeal for the public good, as a pretence to persecute the public's best friends. (2.) They who, under the influence of carnal policy, by wicked methods, think to extricate themselves from their difficulties, only pull down the more surely that ruin which they seek to shun.
4. Caiaphas the high priests that year, (this dignity and office under the Roman government having become venal, and the persons being often changed,) a man of a Sadducean spirit, (Acts 5:17.) unconcerned about the judgment to come, with daring effrontery and haughtiness, said, Ye know nothing at all, to sit thus debating and deliberating; nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not: when matters are come to such a crisis, there can be no ground to hesitate about proceeding, nor need we enter into the inquiry whether he be a prophet or no; the case is desperate, and requires a desperate remedy: better is it, though he were innocent, to destroy him, than endanger, by a foolish lenity, the safety of the nation. Note; (1.) When secular interest, court favour, bribery and corruption, exalt men to the highest offices in the church, no wonder if the chief rulers are arch-persecutors. (2.) Reason and justice stand in little stead, when power is in the hands of oppressors.
5. The evangelist informs us, that Caiaphas spake not this of himself: but being high-priest that year, whose words would be looked upon as oracular, God so ordered it that he should express his sentiments in such a way, as that, though he designed the mode malignant and murderous counsel, he declared the most important and glorious truth—he prophesied that Jesus should die for that nation, as the Messiah, to redeem them from the Adamic curse, and all the faithful from all their sins: and not for that nation only, to save the faithful of the Jewish people, but that also he should gather together in one, the children of God that were scattered abroad; even those of the Gentiles also, wherever dispersed, as well as Jews, who would believe in his name.
6. Caiaphas's discourse determined the sanhedrim, and from that day forward, with resolute purpose, they took counsel to put Jesus to death, and thought only on the properest means to execute their design.
7. Christ, who knew this combination against him, and the determination of his implacable enemies, withdrew, and walked no more openly among the Jews; retiring to a city called Ephraim, in the least frequented part of the country, where he spent his time in conversation with his disciples. The hour of his departure approaching, this season was most usually employed in teaching them the things which pertained to the kingdom of God.
8. The last passover which our Lord was to celebrate on earth, now drew nigh; and multitudes, according to custom, resorted to Jerusalem to purify themselves from any ceremonial uncleanness which they had contracted, before the feast began, that they might be legally prepared to partake of it. Many inquiries were then made concerning Jesus, by those who met together in the temple; it being a question much agitated among them, whether he would venture to come up to the feast or not? For the chief-priests had issued strict orders, that if any man knew where he was, he should shew it, that they might arrest him, and put him to death. And this made some doubt, whether such an open declaration of their intentions might not intimidate him; whilst others would have been glad to have an opportunity of delivering him up to his implacable enemies. Note; When rulers are wicked, they never want instruments to execute their iniquitous purposes.