on that day, if it happen to be the eighth day and the argument runs thus; "If circumcision may be administered to a child on the sabbath-day, which is a servile kind of work and bodily exercise, without blame or censure, why must I fall under censure, for healing a man on the sabbathday, thoroughly and perfectly, only by a word speaking?" Hence learn, That the law of doing good, and relieving the miserable at all times, is a more ancient and excellent law, than either that of the sabbath rest, or of circumcision upon the eighth day. A ritual law must and ought to give place to the law of nature, which is written in every man's heart. As if our Lord had said, "If you may wound a man by circumcision on the sabbath-day, may I not heal one? If you may heal on that day one member of the circumcised, may I not make a man whole every whit? If you be at pains to cure such a one with your hand, may not I without pains cure a man with the word of my mouth?"

24 Judge not according to the appearance, but judge righteous judgment.

From the foregoing argument Christ draws an inference or conclusion, That there is no making a judgment according to the first appearance of things; and that suddenness or rashness, prejudice or partiality, in judging, overthrows righteous judgment. This is the general application of what Christ had said before: and the particular application of it, as to himself, comes to this, Judge not according to appearance, but judge righteous judgment: as if Christ had said, "Lay aside your prejudices against my person, and compare these cases attentively and impartially with one another; and then see whether you can justly condemn me as a sabbath-breaker and acquit yourselves. Such was the perfect innocency of our Saviour's actions, that he could and did submit them to the reason and judgment of his very enemies.

25 Then said some of them of

Jerusalem, Is not this he whom they seek to kill? 26 But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? 27 Howbeit we know this man whence he is but when Christ cometh, no man knoweth whence he is. 28 Then cried Jesus in the temple as he taught,

saying, Ye both know me, and ye know whence I am and I am not come of myself, but he that sent me is true, whom ye know not. 29 But I know him: for I am from him, 30 Then they and he hath sent me. sought to take him but no man laid hands on him, because his hour was not yet come. 31 And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?

Our blessed Saviour having vindicated both his doctrine and practice, and appeared publicly in the temple, and speaking boldly there, the people of Jerusalem knowing the hatred and enmity of the chief priests and rulers against him, do wonder that they did not apprehend him. Learn, 1. Almighty God doth and can preserve his own, in the faithful discharge of their duty, in such an admirable manner, that even their enemies themselves may wonder at it, and be astonished with it. Observe, 2. The argument which the Jews urged against our Saviour's being Christ, and the promised Messias, namely, that they knew whence he was, whereas, when the Meshe is; now herein they assert a manifest sias cometh, no man shall know whence untruth; for though Christ, in respect of his godhead, was prefigured by Melchizedek, descent; (that is, without any that the who was without father or mother, without scripture mentions;) yet in respect of his whence he was; for the scripture plainly human nature, the Jews might know pointed out the tribe, the family, the lineage, and the place of his birth. Observe, 3. That Christ, being grieved at this impudent cavil, doth reply unto it with much both know me, and whence I am; but boldness and zeal; he cried, saying, Ye the Father that sent me ye know not. That is, "You know me as a man, where I was born, and of what family I am: but you know not my divine nature, nor the Father from whom I am by eternal generation, and who hath sent me into the world." Observe, 4. What causeless rage appeared in these men against Christ, for declaring the truth unto them; they would have taken him by violence, had not the them for the present, because his time to power and providence of God restrained suffer was not yet come Hence learn,

That violence and persecution against the faithful dispensers of the truths of God, have been the lot and portion of such in all ages and generations: Christ experienced it; let his ministers expect it. 5. That although the rulers at Jerusalem were angry and enraged, yet the meaner and inferior sort of people believed on him, being convinced by the wonderful miracles which he had wrought amongst them, that he was the true and promised Messias. For, say they, whenever the Messias comes, he cannot do greater and more evident miracles than this man hath done. Learn hence, That although the grace of God be not insured to, or entailed upon, any sort of people; yet ordinarily it is the meaner sort of people with whom it prevails most. Many of the common people at Jerusalem were believing, when the rulers there were persecuting: men that live in pleasure and at ease, see no need of dependence upon God; have little inclination or desire to further the gospel, and to encourage either the dispensers or professors of it, nay, it is well if they do not turn persecutors.

32 The Pharisees heard that the people murmured such things concerning him : and the Pharisees and the chief priests sent officers to take him. 33 Then said Jesus unto them, Yet a little while I am with you, and then I go unto him that sent me. 34 Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? 36 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 ?

Observe here, 1. How enraged the Pharisees were, when they heard that so many of the common people were brought to believe in Christ, and to cleave unto Christ, insomuch that they sent public officers, armed with authority to apprehend our blessed Saviour: The Pharisees and chief priests sent officers to take him. Learn thence, That nothing more enrages the enemies of religion, and draws trouble on the preach

ers and professors of it, than the success which the gospel at any time meets with. Observe, 2. Our Saviour tells them, that as they desired to be rid of him, so ere long they should have their desire: he would leave them, and go to his Father, and in his absence they would wish for his bodily presence again, but should not have it, Learn, The despisers of Christ have little cause to be weary of him, and to seek to put him away by violence and persecution; for their obstinate contempt of him will cause him to depart from them, and finally to forsake them. Observe, 3. How the Jews, not understanding our Saviour's words aright, reasoned among themselves whether, by leaving of them, he meant to go into some pagan country, and teach the Gentiles the mysteries of the Jewish religion; which above all things they could not endure to hear. Learn hence, That it is the ordinary sin of a people privileged with the means of grace, not to be sensible of the hazard or danger of Christ's leaving and forsaking them; till at last he forsakes them finally, and casts them off to their inevitable and unutterable condemnation. Thus did our Lord deal with the Jews here I go my way, and whither I go ye cannot come.

of the feast, Jesus stood and cried, 37 In the last day, that great day saying, If any man thirst, let him come unto me, and drink.

The feast of tabernacles (which is the feast here meant) lasted eight days; the first and last of which were to be kept holy with religious assemblies and sacrifices; and it was a custom among the Jews, upon that solemn day, to offer up a pot of the fountain of Siloam: with reference to water unto God, which they drew out of this custom, Christ here cries with a loud voice, inviting the people to fetch and draw from him, as from a living fountain, all the sanctifying gifts and saving graces of the Holy Spirit. Learn hence, That Jesus Christ is the original and fountain of all saving grace, whom if we thirst after, repair to, and by faith depend upon as Mediator, we shall certainly receive what influences of grace soever we want and stand in need of.

38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

Here again Christ alludes to a Jewish custom : the Jews were wont at fountains to build great vessels of stone, and in the midst or belly of them to have pipes, through which the water passed; "Now, (says Christ,) thus shall it be with every one that believeth on me; he shall be abundantly filled with the Spirit of God, in all the sanctifying and saving graces of it." Christ and his holy Spirit are a living fountain, whose waters never fail; they are not a water-brook, but a spring of wa ters; we shall never miss of the waters of life, if we seek unto, and wait upon, Christ for them For if we believe on him, out of our belly shall flow rivers of living water, sufficient for ourselves, and wherewith to refresh others.

39 (But this spake he of the Spirit, which they that believe on him should receive for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

These words are the evangelist St. John's commentary upon the foregoing promise; he tells us, that Christ spoke this of the miraculous gifts of the Spirit, which did accompany the descent of the Holy Ghost, at the feast of Pentecost. For the Holy Ghost was not yet given; that is, not sc plentifully given: because Jesus was not yet glorified. Learn hence, That although the Spirit was in some measure given by God from the beginning to good men, yet the more plentiful effusion of it was deferred till the ascension and glorification of

Jesus Christ.

40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. 41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43 So there was a division among the people, because of him. 44 And some of them would have taken him; but no man laid hands on him.

In these verses an account is given of the various effects which our Lord's foregoing sermon had upon his hearers' hearts: some were so affected with it, that they believed

him to be the great prophet promised to Israel, Deut. xviii. 18. Others apprehended him to be the Christ; others contradict both, supposing him to be born, not at Bethlehem, but in Galilee. And upon this diversity of opinions, there arose a division amongst them; and some had a mind to have apprehended him, but by an overruling providence they were restrained from the doing of it at present. Learn hence, That diversity of opinions in matters of religion, even concerning Christ himself, have been even from the beginning. Some accounted him a prophet, others the Messiah; some thought him neither, but a grand impostor and deceiver. Our dear Lord, when here on earth, passed through evil report and good report; let his followers expect and prepare for the same: for innocence itself cannot protect from slander and false

accusation.

45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46 The officers answered, Never man spake like this man. 47 Then answered them the Pharisees, Are ye also deceived? 48 Have any of the rulers or of the Pharisees believed on him? 49 But this people, who knoweth not the law, are cursed.

Observe here, 1. How God restrained the rage and malice of Christ's enemies, till his

hour was come the officers of the chief priests, who were sent forth with a commission to apprehend him, returned without him; but with this honourable mention of him in their mouths. Never man spake like this man. Such is the power of Christ's doctrine, that even those that come cuting purpose, may be surprised by it, and unto it with prejudice, and with a persethough not converted, yet bridled and restrained. The preaching of the gospel doth sometimes restrain the violence of the hand, when it works no change in or upon the heart. Thus it was with these poor officers. Observe, 2. That the Pharisees being more enraged at the reason which the officers gave for neglecting their office, than for the neglect itself, upbraid them that they should suffer themselves to be so deceived, whereas none of the grandees, or learned rabbies, had owned him; only an accursed crew of ignorant people followed him, and doted on

him. Here note, That when Christ came into the world, the great ones of the world not only refused to believe on him, but boasted of their unbelief, as an argument of their wisdom. Have any of the rulers believed on him? O no, they were too wise to believe! Faith is left to fools, and accounted folly by those wise men. Nay, farther, they count the common people cursed, who did believe on Christ. O prodigious stupidity! to account them accursed, who received Jesus Christ the chiefest blessing. Great men have not always the wisdom of a man, but more seldom have they the wisdom of a real christian. Great in honour, wise in understanding, are a sweet couple, but seldom seen together.

50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) 51 Doth our law judge any man before it hear him, and know what he doeth? 52 They answered and said unto him, Art thou also of Galilee? Search, and look for out of Galilee ariseth no prophet. 53 And every man went unto his own house.

Here observe, 1. How God stirs up Nicodemus, though he durst not openly own Christ, yet to plead for him, that he might not be condemned before heard; this was a common rule of justice, and nothing but what might have been said on behalf of the greatest malefactor; he could not well have said less; but God so ordered it, that it was enough to divert the storm from falling upon Christ at this time. One word shall be sufficient to blow over a persecution, when God will have it so. Observe, 2. They answer Nicodemus with a taunt, a mock, and a scorn, that no prophet ever did rise out of Galilee, nor ever should. Therefore Christ, arising out of Galilee, as they thought, could be no prophet. Observe, lastly, That though they were more and more enraged, yet they disperse without concluding any thing against Christ, for that time every one went to his own home. There is no wisdom, nor understanding, nor counsel, against the Lord.

CHAP. VIII.

JESUS went unto the mount of Olives. 2 And early in the morning, he came again into the

temple, and all the people came unto him; and he sat down, and taught them.

The foregoing chapter gave us an account of a most excellent sermon, which our Saviour preached in the temple, at the feast of tabernacles. Now the feast being ended, Jesus did not tarry in the city all night; but went out of it two miles, as he frequently used to do, to the mount of Olives. And although it was so dangerous for him to be seen any more in Jerusalem, yet early the next morning he returns again to the city, enters the temple, and falls upon his work of preaching, without fear, and with indefatigable diligence. O what a busy, useful life was this of our Saviour's! He spent the day in preaching in the temple, the night Olives; and the next morning he returns to in privacy and prayer on the mount of his work of preaching again. Thus was he always holily and painfully employed. To glorify his Father, and to be useful and beneficial to mankind, was his food by day, and his rest by night. Lord, how little do we resemble thee, if, when thy life was all pain and labour, ours be all pastime, pleasure, and recreation.

3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but 6 This they what sayest thou?

5

said tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down and wrote on the ground.

9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last and Jesus was left alone, and the woman standing in the midst. 10 When Jesus had

lifted up himself, and saw none but the woman, he saith unto her, Woman, where are those thine accusers? Hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no

more.

Our Saviour early in the morning entering upon the work of preaching; Observe, 1. What a mixed auditory he had, of scribes, and Pharisees, and common people. All sorts of persons came to hear him, but not all with the same intentions. The common people came to learn, but the scribes and Pharisees came to cavil and carp; the latter came to tempt and ensnare him, the former to be taught and instructed by him. It is not our bare attendance upon ordinances, but the purity of our aim, and the sincerity of our intentions, in waiting upon God in them, that is an evidence of our sincerity. Observe, 2. How the hypocrisy of these Pharisees was gilded over with an appearance of sanctity: as if they were great lovers of chastity, and haters of uncleanness, they bring to Christ a woman taken in adultery, to be censured by him. One that had not known these Pharisees, would have concluded them very holy and honest, very conscionable and conscientious persons; but Christ, who saw into their bosoms, soon found that all this was done only to tempt him. Thus a smooth tongue and a false heart often accompany one another: when we see a glittering appearance, we have reason to suspect the inside. Observe, 3. The punishment which the Pharisees sought to have inflicted on this adulteress : it is death: Let her be stoned. Sometimes the punishment of adultery was burning, sometimes stoning, always death. Lord! how ought christians to blush, who have slight thoughts of the sin of adultery, which both Jews and Pagans held ever deadly! Observe, 4. Their ensnaring question : Moses commanded such should be stoned; but what sayest thou? The Pharisees desire no better advantage against Christ, than a contradiction to Moses their lawgiver: it has been an old stratagem to set Moses and Christ at variance; but they are fast friends; they are subordinate one to another, not opposed one against another. Moses brings us to Christ, and Christ to glory; fain would these colleaguing adversaries draw Christ to contradict Moses, that they might take ad

vantage of the contradiction to condemn Christ. Observe, 5. The wisdom and caution of our Lord's answer : he doth not ex. cuse her crime, but bids her accusers look at home, and examine their own consciences, whether they were not guilty of the like, or as great a sin. He doth not say, "Let her be stoned;" this had been against the course of his mercy : he doth not say, "Let her not be stoned;" this had been against the law of Moses; but he so answers, that both his justice and his mercy are entire ; she dismissed, and they ashamed. It is a false zeal that is eagle-eyed abroad, and blind at home. Such as are most wicked themselves, are oft-times most ready and skilful to spy out the faults and failings of others: we stand too near ourselves to discern our own miscarriages. The eye that sees every thing, sees not itself. Observe, 6. Though Christ abhorred the sin, yet he does not condemn the sinner. Hath no man condemned thee? neither do I condemn thee, says Christ. This Christ said, not to excuse the woman, or to connive at her offence; but to show that he declined the office of a civil judge, which was to pass sentence on criminals. He therefore doth not say, No man ought to condemn thee, but, Hath no man condemned thee ? Christ doth not execute the office of a magistrate in judging her to death; but of a minister, in calling her to repentance and reformation. How ought every one of us to keep within the bounds of our calling, when our Saviour himself will not intrench upon the office and functions of others! Observe lastly, Our Saviour's cautionary direction to this adulteress: Go, and sin no more. Where note, Christ doth not say, Go, and commit adultery no more; but, Go, and sin no more. It is not a partial repentance, or a turning away from this or that particular sin, which will denominate us true penitents, or entitle us to the pardoning mercy of God, but a leaving off all sin of what kind soever; therefore says Christ, Go, and sin no more.

12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. 13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not