1

scribes." It would appear, that this new mode of instructing was as gratifying to the multitude as it was novel. It bespoke a consciousness of real power in him who made use of it. It was such as sent conviction to the minds of the people, who saw, by his acts, that he was invested with divine command, and did not want to enquire "by what authority he did such things, or who gave him this authority '." Thus we may infer that the facility with which the Scribes and Pharisees yielded to what they thought the prejudices of the people, was as unsuccessful as it was mean, and only procured for them the contempt of those whom it was designed to conciliate. Certain it is, that they were deserted, while our Lord was followed; and that few disciples remained with them, while multitudes flocked to him, hung on his discourses, and thronged his steps.

They did not bear this preference with equanimity. Envy and jealousy rankled

in their bosoms, agitated and distracted their minds, and prompted them to vent their malice against him in scandalous insinuations, and false aspersions. At one time they endeavoured to depreciate his intellect, and to sneer at his nominal birth-place. "He hath a devil, and is mad, why hear ye him 1?" "Search, and look, for out of Galilee cometh no prophet 2." But the answers to both these insidious observations were convincing; to the first, "Can a devil open the eyes of the blind?" and to the second, the same as had already been given to one who had made the same remark, (though with a very different intention,) "Come and see 3 " 3" When they found that such hints as these had no effect on the multitude, they endeavoured to throw out still more malicious and diabolical ones. They could not contradict his power, but they attempted to say that, instead of being given him from above, it was con

1 John x. 20.

John i. 46.

2 John vii. 52,

ferred on him by the prince of darkness. "He casteth out devils by Beelzebub, the prince of devils'." The just and indignant rebuke which this drew on them from their calumniated Lord, when he told them that, by this malicious blasphemy, they had committed a sin which, if persevered in, could be forgiven them "neither in this world, neither in the world to come," seems rather to have exasperated them, than to have turned them to repentance.

But it was in vain, they found, to attempt to draw away the multitude from him, by insinuations about him, or cavillings against him; they took, therefore, another measure, which they thought more likely to be successful for his overthrow, and one in which, if they prevailed, they would be able to gratify their revenge to the utmost. It was to send forth spies, who might feign themselves just men, entangle him, if possible, in his talk, draw from him something which

1 Matt. ix. 34. Mark iii. 22.

they might construe as blasphemy or treason, deliver him either to the spiritual or civil authority, and, if it might be so, deprive him of life. We have, in the chapter before us, and in the corresponding parts of the other gospels', a series of these trials, to which we are about to call your attention, where the peculiar wisdom and judgment displayed by our Lord, in extricating himself from the difficulties surrounding him, is not more remarkable than the perseverance and malice shewn by his enemies in the pursuit of their revenge, or the union which linked them together for this one object,―an union the more to be observed on, because, however combined they might be for this one purpose, they had, in other respects, disputes sufficiently hostile and irreconcilable among themselves.

How it happened that all his enemies should join together against him, at this one time, it may be worth our while to

1 Matt. xxi. and xxii.

Mark xi. and xii.

enquire, before we enter upon the particulars of this history.

Offi

At different periods, and on various occasions, had attempts already been made to entangle him in his talk. cers had been sent to seize him in the temple, but they returned without effecting their purpose, and made, as an excuse for not having obeyed the orders of their superiors, the memorable observation, "Never man spake like this man'. At another time, the Pharisees had brought to him, in the temple, a woman taken in adultery, asking him whether they should put her to death for her crime, in obedience to the law of Moses. They thought that they should be able to accuse him of cruelty if he condemned her, of sanctioning immorality if he dismissed her. His answer was, "Let him who is without sin among you first cast a stone at her 2." They had long been, therefore, acquainted with his wisdom and prudence, and knew that they should

1 John vii. 46.

2 John viii. 3.