higher mysteries, and shew us, as in a glass, that it is the effect of the same divine power who at first created man out of the dust of the earth, and gave sight to his eyes, that now restores and regenerates lapsed mankind, and opens the eyes closed with the black cement of sin.

This person seems to have known the power of the Redeemer, or at least to have been informed by some person near him, who Jesus was, the fame of whose miracles had been published in every corner of Judea. Indeed, we cannot otherwise account for the implicit and ready obedience paid him by the blind man, who was so amply rewarded for his faith and confidence, by receiving the invaluable gift of sight.

This miraculous operation could not fail of producing a general curiosity and surprise, and, induced those who had seen this blind man in his dark and deplorable condition, to be very particular in their enquiries into the means of so singular a miracle. It was doubtless the subject of general conversation; and it is natural to think it should also have proved the means of a general conversion; but as too frequently happens, a perverse curiosity prevented its salutary effects upon their souls. Unbelief, and hardness of heart, led some of them even to doubt of the plainest fact; a fact the most evident, and indisputable, and plainly the work of supernatural power, while others persecuted at once both the object, and the Author of it! "The neighbours, therefore, and they which had before seen him, that he was blind, said, Is not this he that sat and begged? Some said, this is he others said, he is like him: But he said, I am he." John ix. 8, 9.

The man, transported with gratitude and joy, and perceiving his neighbours to doubt of the identity of his person, proclaimed hinself to be the very same, whom they lately saw begging in total darkness. I am he, thus

wonderfully blest with sight, by the peculiar mercy of the Almighty; I am he who was blind from my birth, whom ye have all seen, and many relieved in my miserable distress! I am he who was, even from my mother's womb, involved in total darkness, but now enjoy the enlivening light of day.

So genuine an acknowledgment of the fact excited their curiosity to know how this admirable effect was produced. "How were thine eyes opened ?" To this question he readily replied, "A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go, to the pool of Siloam, and wash; and I went and washed, and I received sight." John ix. 11. They then asked him where the person was, who had performed so stupendous a work? To which the man answered, "I know not:" For Jesus had retired while the man went to wash his eyes in the pool of Siloam, probably to avoid the applauses which would naturally have been given him, and which we see through the whole gospel, he generally studied to avoid.

The neighbours, either stimulated by envy, or excited by a desire of having the truth of this extraordinary event searched to the bottom, brought the man before the council as the proper judges of this affair. Accordingly, he was no sooner placed before the assembly, than the pharisees began to question him, "how he had recovered his sight." Not daunted by this awful assembly, though terrible to a man of his mean circumstances, he boldly answered, "He put clay upon mine eyes, and I washed, and do see." John ix. 15.

On hearing this account of the miracle, the pharisees declared that the Author of it must be an impostor, because he had, by performing it, violated the Sabbath day. But others, more candid in their way of thinking, gave it as their opinion, that no deceiver could possibly work a miracle of

that kind, because it was too great and beneficial of any evil being to have either the inclination or power to perform.

The court being thus divided in their opinion with regard to the character of Jesus, they asked the man himself what he thought of the person who had conferred on him the blessing of sight? To which he boldly and plainly answered, “He is a Prophet." But the Jews hoping to prove the whole a cheat, started another objection, namely, that this person was not born blind, though all his neighbours bad readily testified the truth of it. Accordingly, they called his parents, and asked them, Whether he was their sou; if he had been born blind; and by what means he had obtained his sight? To which they answered, that he was truly their son, and had been born blind; but with regard to the manner in which he received his sight, and the person who had conferred it on him, they could give no information; their son was of age, and he should answer for himself. "These words spake his parents, because they feared the Jews; for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue." John ix. 22.

This proves that the convictions of conscience act powerfully on the mind. The parents of this blind man well knew by what means their son had received his sight; and, like him, they should have glorified the divine hand that had wrought so marvellous a work, and dared to have confessed him before all men, whatever dangers might have threatened them. Let us learn from hence, to fear our own, and pity human frailty, and to implore the assistance of the Holy Spirit, to give us courage and resolution in the day of trial; and let us take care, not to love the praise of men more than the praise of God.

The Pharisees, finding that all attempts either to discredit, or disprove the fact,

useless, had recourse to their usual method of calumniating the Author of it. They called again" the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner." John ix.

24. To which the man boldly answered these rulers of Israel, "Whether he be a sinner or no, I know not one thing I know, that, whercas I was blind, now I see." John ix. 25.

This reply prevailed not with the obstinate Jews; they were desirous of confounding him with repeated questions, and the art of sophistry, and accordingly asked him, "What did he to thee? How opened he thine eyes?" They had before asked these questions, but now proposed them a second time, in order that the man, by repeating his account of the servile work performed at the cure, might become sensible that Jesus had thereby violated the Sabbath, and consequently must be an impostor.

Thus the enemies of our Redeemer would gladly have prevailed on the person who had received the invaluable gift of sight, to join with them in the judgment they passed on the great person who had wrought so stupendous a miracle. But their obstinacy in denying the truth appeared so criminal to him, that he boldly answered, “I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?" John ix. 27.

The council were highly exasperated at this retort. They reviled him, and said, Thou art his disciple; but we are Moses' disciples. disciples. We know that God spake unto Moses as for this fellow, we know not from whence he is." John ix. 28, 29.

The poor man incensed at their unbelief and hardness of heart, replied, It is very strange that you should not acknowledge. the divine mission of a Teacher who performs such astonishing miracles; for common sense sufficiently declares, that God never assists

impostors in working miracles and accordingly there cannot be a single example found since the creation of the world, of any such persons opening the eyes of one born blind. My opinion, therefore is, that if this man had not been sent by God, he could not work any miracle at all. The man answered and said unto them, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners; but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began, was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing." John ix. 30, &c.

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The honest man's arguments, though plain, were powerful, and founded upon truths they could not deny. They all owned that "God heareth not sinners:" they all knew that God had heard Jesus, by the miracle he had wrought, which was a fact proved beyond any possibility of doubt, and was such as never man performed; it therefore undeniably followed, that Jesus was not a sinner, but sent from God, since otherwise he could do nothing.

The Pharisees were not ignorant that this argument was conclusive; they felt its whole force, and well knew that it could not be resisted. Accordingly they did not attempt to answer it, but had recourse to punishment and abusive language. Thou wieked, illiterate, imprudent mortal, said they, whose understanding is still as blind as thy body lately was, and who was born under the heaviest punishment of sin, dost thou pretend to instruct in a matter of this kind, the guides of the people, and those who have rendered themselves eminent for their knowledge in the law? "Thou wast altogether born in sin, and dost thou teach us?" John ix. 34.

After their presumptuous taunts, the Evangelist adds, that they cast him out;" " they cast him out;"

that is, they passed on him the sentence of excommunication, which was the highest punishment they had power to inflict. But though he was put off from the Jewish society, the Almighty thought proper to unite him to one, where no unjust sentences can ever be passed, nor any member be ever separated, during a joyful eternity.

The presumption of the Pharisees should teach us to contemplate the various arts and subtle endeavours of all the adversaries and enemies of the gospel and cross of Christ; and not be surprised to find them, though in different shapes, employed against ourselves. If we zealously embrace the truth of Christ, as well as against those who are not afraid to confess before all men the glory of him who hath opened their eyes. It is impossiblethat the world should love those who boldly declare that its works are evil. Let us not therefore, be shaken, when we come to experience it, but learn from this blind man, freely and openly to confess the faith, and to declare the power of that God, who hath brought us from darkness to this marvellous light, and turned our feet into the way of peace.

The feast of dedication now drew near.

This solemnity was not appointed by Moses, but by that heroic reformer, Judas Maccabeus, beus, in commemoration of his having. cleansed the temple, and restored its worship, after both had been polluted by Antiochus Epiphanes.

Although this feast was merely of human institution, Jesus determined to be present at it, even though he knew that farther attempts would be made against his life. His public ministry, was, indeed, now drawing near its period and therefore the blessed Jesus would not omit any opportunity of preaching to the lost sheep of the house of Israel, and of doing good to the children of men. Nor did he now, as he had formerly done, travel privately to the capital, but openly declared his intention of going to

Jerusalem, and set forwards on his journey with great courage and resolution.

The road from Galilee to Jerusalem, lay through Samaria, and the inhabitants were those which entertained the most inveterate hatred against all who worshipped in Jerusalem. Jesus, being no stranger to this disposition of the Samaritans, thought proper to send messengers before him, that they might, against his arrival, find reception for him in one of the villages. The prejudiced Samaritans, finding the intention ofhis journey was to worship in the temple at Jerusalem, rufused to receive either him or his disciples into their houses.

The messengers, being thus disappointed, returned to Jesus, and gave him an account of all that had passed; at which James and John were so exceedingly incensed, that they proposed to their Master to call for fire from heaven, in order to destroy such inhospitable wretches; alledging in excuse for such violent proceedings, the example of the prophet Elijah, "Lord, wilt thou, that we command fire to come down from heaven and consume them, even as Elias did?" Luke ix. 54.

Our Lord, desirous of displaying an example of humility on every occasion, sharply rebuked them for entertaining so unbecoming a resentment for this offence. "Ye know not (said he) what manner of spirit ye are of." Ye are ignorant of the sinfulness of the disposition ye have now expressed; nor do ye consider the difference of times, persons, and dispensations.

The severity exercised by Elijah on the men who came from Ahab to apprehend him, was a just reproof to an idolatrous king and people; very proper for the times, and very agreeable to the characters, both of the prophet who gave it, and of the offenders to whom it was given; and at the same time not unsuitable to the Mosaic dispensation. But the gospel breathed a very difNo. 8..

ferent spirit; and the intention of the Messiah's coming into the world was not to destroy, but to save the lives of the children of men.

Ye wise of this world, who reject saving knowledge, behold here an instance of patience, under a real and unprovoked injury, which you cannot parallel among all your. boasted heroes of antiquity! An instance of patience which expressed infinite sweetness of disposition, and should be imitated by all the human race, especially by those who call themselves the disciples of.. Christ.

Being denied reception by the inhospita ble inhabitants of this Samaritan village, Jesus, attended by his disciples, directed his way towards another; and as they travelled, a certain man said unto him, "Lord, I will follow thee, whithersoever thou goest." But Jesus, to whom the secret purpose of all hearts were open, knowing he only desired the riches and honours of the Messiah's kingdom, thought proper to make him sensible of his mistake; and accordingly said to him, "Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay his head." Luke ix. 58. I am so far from boasting of a temporal kingdom, and the power and pomp attending it, that I have not even the accommodations provided by nature for the beasts of the field and the fowls of the air. They have safe and secure retreats; but the Son of Man is destitute of an habitation...

of his ancestors. Lord (said he) suffer me first to go and bury my father." To which Jesus answered, ،، Let the dead "Let bury their dead; but go thou and preach the kingdom of God." Luke iv. 60. Let those that are immersed in worldly affairs, follow the affairs of the world; but those who have embraced the doctrines of the gospel, do every thing in their power to spread the glad tidings of salvation in every corner of the earth.

A third person offered to follow him, provided he would give him the liberty to return to his house, and take leave of his family: but Jesus told him, that he should not suffer any domestic affairs to interfere with the care of his salvation; that the calls of religion were too pressing to admit of the least delay or excuse whatever; and that all who set themselves to seek the welfare of their souls, should pursue the work assiduously, without looking carelessly carelessly around them, as if they were regardless of the work they had undertaken to perform. ،، Noman having put his hand to the plough, and looking back, is fit for the kingdom of God." Luke ix. 62.

As our 'blessed Saviour's ministry was, from this time, till its final period, to be confined to Judea, and the countries beyond Jordan, it was necessary that some harbingers should be sent into every town and village he was to visit, to prepare his way. Accordingly, he called his seventy disciples unto him, and after instructing them in the duties of their mission, and the particulars they were to observe in their journey, he sent them into different parts of the country, to those particular places whither he himself intended to follow them, and preach the doctrines of the gospel to einhabitants.

Our Lord, according to his own declaration, dispatched these disciples on the same important message as he had done the

twelve before.

The harvest was plenteous in Judea and Perea, as well as in Galilee, and the labourers also few ; and being never more to preach in, Chorazin, Bethsaida, and Capernaum, the cities wherein he had usually resided, he could not help reflecting on the reception he had met with from the inhabitants of those cities. He foresaw the terrible consequences that would flow from their rejecting his doctrine, and the many kind offers he had made them. He was grieved for their obstinaey; and, in the overflowing tenderness of his soul, he lamented the hardness of their hearts. "Woe (said he) unto thee, Chorazin, woe unto thee, Bethsaida: for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell." Lukex. 13, 14, 15. To which our Saviour added, as some consolation to his disciples, "He that heareth you, heareth me: and he that despiseth me, despiseth him that sent me." Luke x. 16.

Such a token of heavenly regard could not fail of comforting the seventy, and alleviating their minds when thinking of the ill usage they expected to meet with during the course of their mission. They well knew that the preaching of Christ himself had been often despised, and often unsuccessful, with respect to many of his hearers; and, therefore, they had not the least reason to expect that they should find a more welcome reception than their Master,

The seventy disciples, having received their instructions, and the power of working miracles from the Messiah, departed to execute their important commission in the cities and villages of Judea and Perea. And after visiting the several places, publishing the glad tidings of salvation, and working many miracles in confirmation of their mission, they returned to their Master with