ed with the unanswerable reasons which he had advanced in support of his character, believed on him, and publicly in the temple affirmed that he was the Messiah. The Evangelist informs us, that " many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?" John vii. 31.

The Seribes and Pharisees beheld the attachment of the common people to the Saviour of sinners, with the highest indignation and contempt, and were so provoked, that they could bear it no longer; and, accordingly, on the last and great day of the feast, they met in council to consider on some means to prevent his growing popularity: the result of their deliberations, was a determination to apprehend him; and, accordingly, the pro per officers were dispatched from the council to arrest him, and bring him before them. While these things were in agitation in the council, JESUS was teaching in the temple, and he exhorted the people to give a diligent and unabating attention to his discourse; not only because the subject matter of them was of the utmost importance, but he informed them that their opportunity of hearing him would soon be over; "Yet a little while," said he, "am I with you, and then I go unto him that sent me. Ye shall seek me, and ye shall not find me; and where I am, thither ye cannot come."

Not understanding that our Saviour alluded to his death, resurrection, and ascension to the right-hand of God, whether no person in the body could follow him, the Jews were very much puzzled with this declaration, and could by no means understand the meaning of it: they could form no other conjecture concerning the meaning of these words, than that our Lord designed to leave Judea, and go amongst the Gentiles, to preach amongst their brethren who were dispersed in the neighbouring nations: but they were aware, that this conjecture did not answer to the latter part of our Lord's declaration; for though he should go amongst the Gentiles, it would not be impossible for them to follow him: they, therefore, in the utmost confusion, reasoned amongst themselves, and inquired " Whither will he go, that we shall not find him? Will he go into the dispersed amongst the Gentiles, and teach the Gentiles? What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come."

While our exalted Redeemer was teaching in the temple, according to the annual custom, the water of the pool of Siloam was brought in. Part of this was drank in the temple with loud acclamations, in commemoration of the great deliverance wrought for their fathers, who were miraculously relieved and preserved by a stream which flowed from a hard dry rock, and revived the nation which was fainting with thirst: the other part was poured out as a drink-offering, accompanied with their prayers to the Almighty, for the former and latter rain to fall in their season; which ceremony was concluded by the whole congregation, singing this passage out of the prophet Isaiah, "With joy shall ye draw water out of the wells of salvation," chap. xii. 3.

It was the constant mode of instruction which our great Redeemer pursued, to accommodate his discourse to the particular occasion and circumstances of his hearers, and to engage and fix their attention, by alluding to occurrences and objects actually in view; and, accordingly, he took this opportunity of representing the rich blessings which sinful creatures would receive from him under the metaphor of water: and, in allusion to the ceremony which they had seen performed, " In the last day, that great day of the feast, Jesus stood and cried, caying, If any man thirst. let him come unto me, and drink. He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water."

While our Lord was thus speaking to the people, with a beautiful simplicity, and heart affecting strength and energy, such as never were joined

before, the officers sent from the council to apprehend him came into the temple: before they proceeded to the execution of their commission, they staid a few moments to hear his discourse; to this they were excited by their curiosity, but his divine eloquence overcome their resentment, removed their prejudices, and melted away their rage: the harmony of his pronunciation, the beautiful simplicity and plainness, and the amazing strength, energy, and clearness, of his reasoning, displayed the beauties of divine truth, and caused them to shine on the understanding with resistless brightness; even his enemies who were sent from the council to apprehend him, were astonished and overcome: the greatness of the subject affected their minds and it's importance filled their understandings: the warmth and tenderness with which he delivered his discourses, fixed their attention and penetrated their hearts; they felt new and uncommon emotions, and overwhelmed with the greatness of their admiration, were fixed in silent astonishment; they were absolutely overcome and could Rot think of executing the commission which brought them to the temple; they blamed themselves for having undertaken it, and returned to the rulers of Israel without performing it.

If we consider the remorseless disposition of the persons who are usually sent about such business, and the nature of the subject which employed our great Redeemer's eloquence, we shall have reason to join the officers in their admirations, and to acknowledge that our great Redeemer's elocution was superior to all praise: such surely that discourse must be, which addressed to others, & on a divine subject, could disarm the resolution of the most determined enemy, and penetrate the recesses of the most unfeeling heart.

Nor were the officers the only persons who were affected with this divine discourse: for the surrounding multitude were sensible of every remarkable impression, and expressed their wonder in various conjectures; many of them declared he must certainly be one of the old prophets, and others, that he could be no less than the Messiah himself; others, led away with the common mistake, that he was born at Nazareth, asked, with sneering disdain, if the Messiah was to come out of Galilee, when the Scripture had absolutely declared, that he was to be born in Bethleham, the native town of his father David. Thus we are informed, " Many of the people, therefore when they heard this saying, said, Of a truth, this is the prophet: others said, This is the Christ; but some said, Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethleham, where David was. This dispute was carried to such an height, that some of them knowing that the officers were sent to apprehend our Redeemer, threatened to lay hands on him: but Divine Providence would not permit them to execute their cruel design; for though "some of them would have taken him, yet no man laid hands on him."

The officers now returned to the council, and were asked, with warmth, why they had not brought JESUS of Nazareth, whom they were sent to apprebend? They endeavoured to excuse themselves, by relating the manner in which they were overcome, and disarmed by his eloquence : "No man," said they, "spake like this man." But if they thought to soften the resentment of the council, by declaring what a wonderful man JESUS CHRIST was, and what an heart affecting strain of divine eloquence flowed from his lips, they were very much mistaken: the prejudices of the rulers of Israel were too deep-rooted, and their rancour and malice too inveterate to be so easily overcome: their pride scorned to submit to the dictates of the unpopular and unlearned, and, with indignation and scorn, they replied, "Are ye also deceived! Have any of the rulers, or of the Pharisees believed on him? But this people, who knoweth not the law, are cursed." They thought it a piece of the most unparalleled impudence, that the common people should presume to acknowledge JESUS to be the Messiah, when the great doctors of the law, the chief priests and Pharisees, and all the learned men of the nation, publickly opposed his preaching, defamed his character, and determined to destroy him.

But their pride and envy soon received a severe reprimand from Nicodemus, who had formerly attended on Jesus by night; and was convinced that he was the Messiah, though he did not openly confess him, for fear of the Jews. On this occasion he rebuked the pride and self-sufficiency of the enemies of JESUS, by enquiring, "Does our law condemn any man before he is heard." They had just now condemned their officers for being ignorant of the law, when it appeared that themselves were more ignorant, by pretending to condemn a person before they had proved him guilty: they were acting directly contrary to the fundamental principles of the law of equity, at the same time, that they boasted their superior knowledge of, and closest attachment to it's precepts.

This sharp reproof of Nicodemus, so highly exasperated the whole council, that, with an air of indignation and contempt, they asked him, if he also was one of those mean persons who had joined together to support the pretensions of a Galilean, though the Scriptures had plainly declared, that Bethleham was the place of the Messiah's nativity: to which they added, that, if he refused to listen to them, he should search the Scriptures, and he would soon be convinced, that the great prophet, mentioned by Moses, was not to be born in Galilee: "Art thou also of Galilee? said they. Search and look: for out of Galilee ariseth no prophet."

The council soon broke up after making this answer to Nicodemus, and our Lord, well knowing their malicious intentions, retired to the Mount of Olives, where he spent the night with his disciples; but early the next morning be returned to the temple and taught the people.

The Scribes and Pharisees pursued him with urabating resentment, and were determined either to render him odious to the people, or an offender in the eye of the Roman governor. Accordingly, they brought before him, a woman who had been taken in the act of adultery; desiring him to declare what punishment she ought to suffer: " This woman," said they to our great Redeemer, " was taken in adultery, in the very act. Now Moses in the law, commanded us, that such should be stoned: but what sayest thou ?" Had. JESUS presumed to pardon the adulterous, and inflicted no punishment on her, they would, doubtless, have represented him as a person who contradicted the law, and favoured adultery, which would certainly have rendered him odious in the eyes of the people. On the other hand, had he ordered her to be stoned, it would have afforded an opportunity of accusing him to the Roman governor, as a person stirred up the people to rebellion; the Romans having, at that time, taken the power of life and death out of the hands of the Jews. But JESUS well knew their wicked intentions, and therefore made them no answer, " but stooped down, and with his finger wrote on the ground, as though he heard them not." They, not satisfied, still continued pressing him to give an answer; when, at last, JESUS, in allusion to the law, which ordered that the hands of the witnesses, by whose testimony a criminal was convicted, should first be upon him, said, He that is without sin among you, let him first cast the stone at her." Our Lord well knew the hearts, and the secret crimes of these furious accusers, and he delivered these words in such a manner, as convinced every person present, that he was acquainted with their secret lewdness and debauchery.This sudden rebuke had such an effect on them, that they could not reply, but immediately departed, no doubt, fearing if they had staid, Jesus would have exposed their most secret transactions, and abominable crimes : they, therefore, durst not proceed in their accusation, but, "being convicted by their own consciences, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman,

CHAPTER XXI.

CHRIST declareth himself to be the Light of the World, and justifieth his Doctrine against the Pharisees: He promises Freedom, through Knowledge of the Truth, to those Jews who believed on him: Confuteth their vain Boast of being Abraham's Seed, and the Children of God: Answereth their Reviling, by shewing his Authority and Dignity: and by Miracle, rescueth himself from their Attempts to stone him: He restoreth to Sight, a Man that was born blind, who relateth to his Neighbours the Means of his Cure; and he is brought to the Pharisees, who examine strictly into the Fact, and are offended with his Acknowledgment of the divine Mission of the Author; they excommunicate him; he is received of JESUS, and confesseth him. CHRIST tareth the Pharisees with spiritual Blindness : He declareth himself to be the Door, and the good Shepherd: Divers Opinions co concerning him. CHRIST proveth the fiery Zeal of James and John against the Samaritans, who would not receive him; and proposeth Terms to three Persons, who offer to follow him: He sendeth out the seventy Disciples, a second Time, to work Miracles and to preach: He pronounceth a Woe against Chorazin, Bethsada, and Capernaum: The seventy return with Joy; CHRIST sheweth them wherein to rejoice: He thanketh his Father for having revealed his Gospel to the Simple only: He teacheth a Lawyer how to attain eternal Life; and by the Parable of the good Samaritan, sheweth whom we are to consider as our Neighbours.

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JESUS having, by an amazing display of his wisdom and penetration, defeated the malice, and mortified the pride of the Scribes and Pharisees, and they being sent away ashamed, under the full conviction that he knew the secrets of their hearts and lives; our Lord having, by his superior wisdom, made use of their own consciences to defeat their cruel and villainous designs, he turned to the people and with the utmost propriety declared, that he "was the light of the world;" that light which could penetrate through the darkness of the human heart, and discover and bring to light the dark designs and wicked devices of the sons of men; that light which could pierce through the outside shew of sanctity and holiness, and discover the secret abominations of the most proud and accomplished hypocrite; and that light which could discover the paths of darkness and error, and lead those who are enabled to follow our Redeemer, in the road to eternal blessedness and rest. Hence, our blessed Saviour declared, "I am the light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life." John viii. 12.

Some of the enemies of our Lord were amongst the people who heard this declaration, and they were so highly provoked that they told him, he must be a deceiver because he boasted of himself: Thou bearest record

of thyself," said they; "thy record is not true." To this, the great Saviour of sinners replied, that he did not call himself the light of the world from a principle of pride and falsehood, but it was a title that justly belonged to him, which they would acknowledge, had they received true ideas of the Messiah's kingdom: but their carnal views had blinded their eyes, and corrupted and depraved their judgments, so that they did not know from what authority he had received his commission, nor whether he should return when he had executed it: "Though I bear record of myself," said he, " yet my record is true: for I know whence I came, and whither I go: but ye cannot tell whence I came or whither I go. Ye judge after the flesh; 1 judge no man." Nor, added he, is there any truth or justice in your remark, that I bear witness of myself, and have none to witness for me: for, let it be known, that my Father is with me; & joins me in whatsoever I say or do: " And yet if I judge," said he, " my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. 1 am one that beareth witness of myself, and the Father that sent me, beareth witness of me."

The Jews then inquired, Where is thy Father, the other witness to whom thou appealest? To which our Lord replied, that their conduct and foolish inquiries, sufficiently demonstrated, that they were strangers, both to him and to his Father: for had they known who he was, they would certainly have been at no loss to know who it was that he called his Father: had they known that he was the Messiah, they must understand that his Father was the Great JEHOVAH, that all wise and all-powerful Being, who was the great Maker, the all-wise and all-potent Preserver, the supreme Governor, and King of the universe: "Ye neither know me, nor my Father," said our great Redeemer; " if ye had known me, ye should have know my Father also."

This discourse, the evangelists inform us was held in the treasury, where the chests, were placed for receiving the offerings of all who came up to worship in the temple, & must, therefore bave been a place of great resort, being frequented by all sorts of people: but, notwithstanding the public manner in which our Lord advanced his claim to the character of the Messiah, and the pride and rage of the Pharisees, no man attempted to seize him; Divine Providence did not permit them to put their cruel designs into execution, because his hour, or the time of his sufferings and death, was not yet come.

After this discourse was ended, JESUS repeated what he had before told them, declaring that he should shortly depart from them, and that then they should seek him, and not be able to find him: "I go my way," said he, " and ye shall seek me, and shall die in your sins. Whither I go ye cannot come." Perhaps, in these words he might allude to the state of the Jewish nation after his death, and may be supposed to say, I soon shall depart from amongst you, and such miseries and calamities will overspread the land, that you will be glad of a prophet to direct your conduct, and to pray for you: the Roman armies will spread such devastation and horror over the face of your country, that you will then earnestly wish for the coming of the Messiah, in expectation of being delivered, by his power from your cruel enemy: but ye shall then find your mistake, ye shall die in your sins, and be forever excluded the realins of blessedness and rest.

But the Jews were very far from understanding what he meant by going from them, they were so foolish as to imagine, that he designed to put an end to his life with his own hands; for they thought the only retreat where they could not find him, must be the dark and silent chambers of the grave : "Will he kill himself," said they," because he saith, Whither I go, ye cannot come." To this, the blessed Jesus replied, your base insinuation betrays, at once, the wickedness of your hearts, and the corruption and