but as my Father hath taught me, I speak these things." John viii. 28.

He added, that though he should be crucified as a malefactor, that punishment would not be inflicted on him, as a consequence of his being deserted by his Father: because he would never leave him in any period of his misery, or even at the hour of death, as he had always acted agreeable to his will.

These words induced many of the people to believe him to be the Messiah. Perhaps by "lifting him up," they did not understand his crucifixion, but his ascension to the throne of David; and hence supposed, that he now entertained sentiments worthy of the Messiah, and were therefore very ready to acknowledge him as such, and believe the doctrine he had delivered concerning his mission. But Jesus told them, that if they persevered in the belief and practice of his word, they should in reality, become his disciples, have a title to that honourable appellation, be fully instructed in every doctrine of the gospel, and not only freed from the slavery of sin and its consequences, but also from the ceremonial laws delivered by Moses.

. If

ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free." John viii. 31, 32.

The Jews, on hearing him mention that they should be made free, answered, "We be Abraham's seed, and were never in bondage to any man." This assertion, if taken literally, wasabsolutely false, the whole nation, at that very time, being in bondage to the Romans; nor were their ancestors any strangers to slavery, having severely felt the hand of tyranny, both in Egypt, Assyria, and Babylon. The expression, therefore, must be taken in a metaphorical sense, to signify spiritual bondage: it was a freedom in respect of religion which they now asserted. They meant that they were the descendants of illustrious ancestors; and, during

No. 8.

the worst of times, had preserved sentiments in religion and government worthy of the posterity of Abraham; nor had the hottest persecution of the Assyrian kings been able to compel them to embrace the religion of the heathens. In respect of truth, "we were never in bondage to any man: how sayest thou, Ye shall be made free?"

In answer to this question, Jesus told them, that those who gave themselves up to a vicious course of life, and to the gratifications of their sinful appetites, were absolutely slaves, and how far they might deserve that appellation, it was incumbent on them to consider. "Verily, verily, I say unto you, whosoever committeth sin is the servant of sin." Aud as a slave cannot be assured of the continuance of his Master's favour, or certain of abiding continually in the family; so my Father can, when he pleases, discard such habitual sinners, deprive you of the external economy of religion, in which you so highly boast, as you have, through sin, rendered yourselves bondsmen to his justice. If ye are desirous of becoming the children of God, and of remaining for ever in his family, you must submit to the authority of his Son, and embrace his doctrine; which will induce him to adopt you as co-heirs with himself. It is he only that can make you free indeed, and place you in the city of the heavenly Jerusalem, without the least danger of being removed. I well know that you are, in a natural sense, the seed of Abraham, but in a moral one, the offspring of Satan; for many of you are desirous of destroying me, because I enjoin a greater degree of sanctity than you are willing to acquire. "I know that you are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father; and ye do that which ye have seen with your father. They answered aud said unto him, Abraham is our father." John viii. 37, 38, 39.

Notwithstanding their claim to imme

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diate descent from that father of the faithful, Jesus told them that if they were the spiritual progeny of Abraham, they would resemble that great and good man in his righteousness; and therefore instead of endeavouring to take away the life of a person who came with a revelation from God, they would believe on him, in imitation of Abraham, who was justly stiled the father of the faithful, and the friend of God. "If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: This did not Abraham." John viii. 39, 40.

Jesus added, that their deeds sufficiently shewed whose children they were, and from what stock they were descended; even from the great deceiver of mankind, who "goeth about like a roaring lion, seeking whom he may devour."

The Jews at length discovered the drift of our Lord's meaning, and accordingly replied, they were undoubtedly in that sense the children of God, as they were certainly not born of fornication, alluding to the marriage covenant, which in scripture is metaphorically said to subsist between God and the people of Israel, and by which their obligation to love, honour, and obey him, was represented in a very lively manner. We are neither, said the Jews, idolaters ourselves, nor sprung from idolatrous parents: consequently we are, with respect to a spiritual descent, the children of God. "We be not born of fornication; we have one Father, even God." John viii. 41.

But Jesus told them, that an outward profession of the true religion was of no consequence. They must love it in deed and in truth" if they hoped to be, in reality, the children of God: and if they truly loved religion, they must love him who came down from heaven on purpose to reveal it to the sons of men.Adding, that he

did not come of himself, but was sent by the great Creator of the Universe. "If God were your Father, ye would love me ; for I proceeded forth and came from God; neither came I of myself, but he sent me.” John viii. 42.

But ye, continued the blessed Jesus, inherit the nature of your father, the devil: and therefore will continue to gratify the lusts ye have derived from him. He was an enemy and a murderer of mankind from the beginning, and has ever since exerted his whole power to work their destruction: sometimes by seducing into sin by his falsities, and sometimes by instigating them to kill those whom God thought proper to send to reclaim them. And having early departed from holiness and truth, a custom of lying is become habitual to him. Being therefore a liar and the father of lying, when he speaketh a falsity, he speaketh what is properly his own. But I tell you the truth: and therefore it is natural to think that ye will disbelieve me. "Ye are of your father the devil, and the lusts of your Father ye will do he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lye, he speaketh of his own; for he is a liar, and the father of it.-And because I tell you the truth, ye believe me not." John viii. 44, 45.

Though you dare even to reject my doctrine, are any of you able to shew that I have not received my commission from heaven, or that I have done any thing that has a tendency to render me unworthy of belief? Can you shew that I have taught false doctrines, reproved you unjustly for your actions, or been guilty myself of sin? If you are unable to do this, but on the contrary, must acknowledge, that my doctrine and life are such as become a messenger of God, what reason can ye pretend for not believing me?"And if (in affirming I am perfectly free from sin) I say the truth, why do ye not believe me?" Whoever is of God,

receives with the greatest humility, whatever revelations God is pleased to make of himself by his messenger, and makes it his study and delight to obey his commandments. But ye reject the revelations and precepts of the Almighty, delivered by me, who came down from heaven, for no other reason than because ye are not the children of God. "He that is of God, heareth God's words; ye therefore hear them not because ye are not of God." John viii. 47.

The Jews, still attached to their lineal descent, replied, that his calling the descendants of Abraham the children of the devil, was a sufficient proof that he was either a very profligate wretch himself, or instigated by some evil spirit. But Jesus told them he was neither mad nor actuated by an evil spirit. On the contrary, he honoured his father by speaking the words of truth, which he had sent him to deliver: and therefore they dishonoured him in calling him by so opprobrious a title, adding, that he did not, however, court their applause, nor fear their reproaches; though there was one concerned to vindicate his honour, and severely punish all who should dare to attack it.

Our Lord, having declared his mighty and divine power, asserts the happy effects of faith and obedience to the gospel. "Verily, verily, I say unto you, if a man keep my saying, he shall never see death." John viii. 51. On this declaration, the Jews cried out, now we sufficiently know that thou art possessed with a devil; for the most righteous persons that ever flourished among the sons of men are dead: Abraham, and the prophets, and other holy men, are all laid in the chambers of the dust, and yet thou hast the impudence and folly to affirm, that whoever keeps thy precepts shall never die. Thou surely canst not think, nor pretend to be more in favour with the Alin favour with the Almighty than Abraham and the prophets were, who, though the strictest observers

of the divine precepts, could not obtain the privilege of being themselves exempt from the stroke of death, much less for their followers. "Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, if a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead whom makest thou thyself?" John viii. 52, 53.

In reply to this impertinent query, the Messiah returned, if I should attempt to speak in praise of myself, you will call it vain and foolish, and like the pharisees, tell me, "Thou bearest record of thyself: thy record is not true." Instead, therefore, of giving you a full description of my dignity, I shall only inform you, that it is my Father who speaketh honourably of me, by the many miracles he enables me to perform. And surely this may be sufficient to convince you of what I have promised for my disciples: especially when I tell you, that my Father is no other than the Almighty God of Jacob, whom all the descendants of Abraham pretend to worship. But though you vainly boast of worshipping my Father as your God, you are ignorant of him you neither form just conceptions of him, nor worship him in the manner you ought. Your knowledge and actions, therefore, give the lye to your profession; but on the contrary, I entertain proper ideas of him, and obey his precepts. You may, perhaps, construe this declaration as proceeding from vanity; but if I should say I do not form adequate conceptions of him, or acknowledge him as he deserves, I should be a liar like unto you. Even your father Abraham, of whom you so highly boast, earnestly desired to behold the time when I, the promised seed, should appear in the world to teach and convert all the natious of the earth from their idolatry to the knowledge and worship of the true God. He earnestly desired to see the great transactions of my life, by which this invaluable

blessing was to be procured for all the sons of men; and view the happy state of all nations, when this blessing was bestowed upon them. This was granted him; he "saw it and was glad." He was favoured with the ravishing prospect of these happy times, then concealed in the womb of futurity, and was exceedingly transported with the scene. "Your father Abraham rejoiced to see my day: and he saw it, and was glad." John viii. 56.

The Jews, still blind to the spiritual meaning of our Lord's words, concluded he had affirmed that he was before Abraham; and knowing he was not yet forty years old, considered it as absolutely ridiculous. They had no conception of his divine nature, though he had so often told them he was the Son of God, and consequently existed with the Father, long before this world was called from its primitive chaos. This gross stupidity and perverseness induced the Saviour of the world to assert his dignity in. still plainer terms: "Verily, verily, I say unto you, before Abraham was, I am." John viii. 58.

The Jews incensed at our Lord's prior claim to Abraham, in point of existence, rushed on him, and attempted to stone him ; but Jesus, by rendering himself invisible, passed unhurt through the crowd, and retired out of the temple.

CHAP. XIX.

Our Lord continues to work Miracles in Confirmation of his Mission and Doctrine. Calls forth and sends out seventy Disciples. Preaches to the People of Judea, by way of Parable.

THE THE great preacher of Israel, having defeated the cruel designs of the obstimate Jews, was passing through the city, and saw in one of the streets a man who had

been blind from his birth. The sight of so affecting an object could not fail to excite the compassion of the benevolent Saviour of mankind. Nor could the affronts and indignities he had just received from the Jews, hinder him from "working the works of him that sent him," and dispensing blessings on that rebellious and ungrateful nation. Accordingly, he beheld this poor blind man, not with a transient view, but fixed on him the eyes of his divine compassion, and presented him with the riches of his adorable love.

The disciples observing the affectionate regard of their Master to this object of compassion, and probably imagining that he was going to extend his usual mercy to this unfortunate object, asked their Master, whether his blindness was occasioned by his own sin, or the sin of his parents? They had often heard their Master say, that afflictions were commonly the punishment of particular sins; and had learned, from the law of Moses, that sin was the fruitful source of evil; and that the Lord punished the iniquities of the fathers upon the children. Their Master kindly answered, that neither his own nor the sins of the parents were the immediate cause of this peculiar punishment, but that he was born blind, "that the works of God should be made manifest in him ;" particularly his sovereignty in bringing him blind into the world, his power in conferring the faculty of sight upon him, and his goodness in bearing witness to the doctrine by which men are to be saved.

We may learn by this pertinent reply of the Saviour of the world, that a curious enquiry into the afflictions of other men may be safely avoided; and that we ought to suppose every calamity subservient to the glory of Omnipotence; never imputing to their personal sins whatever miseries we behold in others, lest, like the discipies in the present case, we assign to sin what owes its origin to the glory of our Maker.

Having assigned the cause of this person's blindness, namely, "that the works of God should be made manifest in him (Jesus added) I must work the works of him that sent me, while it is day; the night cometh when no man can work ;" intimating to his disciples, and all the sons of men, his unwearied labour in the work of his Almighty Father. In this he was occupied day and night, during the time of his sojourning in the world. To this alone he directed all his thoughts and all his intentions. This he esteemed even as his meat and drink; and for this he suffered the neglect of his ordinary food, that he might finish the blessed, the beneficent work of human salvation. A work to accomplish which he was commissioned from heaven; and, during the execution of it, went about doing good.

It was now the sabbath-day, and the blessed Jesus was going to perform a miracle, in which there was to be a small degree of servile work, and therefore he told his disciples, that they need not be surprised to see him work miracles of that kind on the sab

bath-day. For though they should imagine that he might defer them till the day of rest was over, his time on earth was so short, that he was obliged to embrace every opportunity that offered of working miracles. Perhaps he chose to perform this work on the sabbath, because he knew the pharisees would, for that reason, enquire into it with the utmost attention, and consequently render it more generally known.

But however this be, our blessed Saviour who was now going to confer sight on one that was born blind, took occasion from thence to speak of himself as one appointed to give light also to the minds of men involved in darkness, "As long as I am in the world, I am the Light of the world." John ix. 5.

It appears from hence, that our Saviour's miracles were designed not only as proofs of his mission, but also as specimens of the power he possessed as the Messiah. For No. 8.

example, by feeding the multitude with the meat that perished, he signified that he was come to quicken and nourish mankind, with the bread of life, that sovereign cordial, and salutary nutriment of the soul. His giving sight to the blind was a lively emblem of the efficacy of his doctrine to illuminate the blinded understanding of

men.

His healing their bodies represented

his power to heal their souls, and was a specimen of his authority to forgive sins, as if it was a real, though a partial removal of its punishment. His casting out devils was an earnest of his final victory over Satan, and all his powers. His raising particular persons from the dead was the beginning of his triumph over death, and a demonstration of his ability to accomplish a general resurrection; and in a word, his curing all promiscuously, who applied to him, shewed that he was come not to condemn the world, but to save, even the chief of sinners. Accordingly, at, or soon after, performing of these miracles, when the memory of them was fresh in the minds of his hearers, we often find him turning his discourse to the spiritual things they represented. But to return from this digression..