know that this is indeed the Christ, the Saviour of the world."

Having spent two days at Sychar, he proceeded on his journey into Galilee. Here he was received by the people with great respect, for they had known the things which he did in Jerusalem at the feast. Of the events which occurred during his visit, nothing is related, excepting the cure of a nobleman's son at Capernaum, which was the second miracle performed in Galilee. It was while our Lord was at Cana, that this nobleman, as he is called, (that is, probably, some officer in the employment of the government,) came from Capernaum, a distance of nearly twenty miles, entreating Jesus to heal his son. This seems to show confidence in his power to work miracles ; but it appears from our Lord's reply, that it was mingled with a good deal of doubt and distrust ; for, said he, "Except ye see signs and wonders, ye will not believe." But when the anxious father urgently repeated his request, and thus evinced a strong faith, Jesus granted more than he asked. He assured him of the immediate safety of his son, without departing from the spot. "Go thy way," said he; "thy son liveth." And the father found it so on his return.

Our Lord's residence in Galilee at this time must have been short; for on the occurrence of the feast of Pentecost, fifty days after that of the Passover, he again went up to Jerusalem.

THE Pentecost was a festival in commemoration of the giving of the law from Mount Sinai. This event took place fifty days after the departure of the Israelites from Egypt; consequently the Pentecost occurred fifty days after the Passover, and because it thus took place at the interval of seven weeks, it was called the feast of weeks. It was celebrated by the offering of the first fruits of the wheat-harvest, which at that time was gathered in, and by various additional sacrifices at the temple. It was one of the three great occasions on which all the males of the land were required to present themselves in religious solemnity before the Lord. Our Saviour, therefore, whose rule it was "to fulfil all righteousness,' again went up to Jerusalem.

This visit to the city was signalized by the cure of an "impotent man," as he is styled in our

John v.

translation;

one who had been disabled by disease for thirty-eight years. Jesus found him lying with a multitude of blind, lame, and crippled persons near a pool called Bethesda, whose waters at certain seasons were thought to possess a miraculous power of healing. As he had no friend to lift him into the water, Jesus took pity on him and healed him by his word.

This happened on the Sabbath day. When the strict and superstitious Jews saw the poor man walking away with his couch on his shoulders, they cried out against him for breaking the Sabbath. He defended himself by answering, that the person who healed him had said to him, "Take up thy bed and walk." Their displeasure was thus turned against Jesus, and they persecuted him for this profanation of the holy day. This gave rise to one of those striking conversations recorded by John, in which our Lord vindicated himself against the charge of irreligion and blasphemy, asserted his authority and dignity as the Son of God, warned his countrymen against the rejection of his claims, and reminded them of three proofs which they possessed that he came from God; namely, the testimony of John the Baptist, the miraculous works he performed, and the voice from heaven which was heard at his baptism. It was in this discourse that occurred that solemn and sublime passage respecting a

future state of retribution, of which Paley has said: "Had Jesus Christ delivered no other declaration, he had pronounced a message of inestimable importance, and well worthy of that splendid apparatus of prophecy and miracles with which his mission was introduced and attested." This declaration was: "The hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of condemnation."

But it was in vain that he addressed his holy doctrine and earnest warnings to the prejudiced minds of his countrymen. They would not hear him. They persecuted and sought to kill him. And therefore, says the Evangelist, he did not continue in Judæa, but retired again to Galilee.

The

It was now the opening of the summer. feast of Pentecost occurred in May, and we hear nothing more of him until the feast of Tabernacles in September. As the summer in that climate is intensely hot and enervating, and consequently unfavorable to exertion, it seems probable that he spent it in comparative retirement. No record any of his acts during this time has come down to us. We are left to fancy him passing his time in holy contemplation and devotion, occupied in * Moral Philosophy, Book v. ch. ix.

of

John vii. 1.

teaching and blessing the circle with which he was immediately connected, and preparing himself for the severe trials and toils of the more active months which were to follow.

The feast of Tabernacles, the third of the three great solemnities at which the men were obliged to go up to the temple, was instituted in commemoration of the sojourn of the Israelites in the wilderness, where for so many years they dwelt in tents or tabernacles. It occurred in the beginning of autumn, and lasted seven days, or, as some think, eight; the first and last being the most. solemn. The manner of its celebration was peculiar. During its whole continuance, the people resided in tents, or arbors, constructed of the boughs of trees, and placed in the streets, in the outer court of the temple, and on the tops of the houses. On the first day, they gathered branches of the finest trees, willow and palm trees especially, and went with them in procession to the temple, and encompassed the altar of burnt-offerings, singing certain songs, and crying, "Hosanna!” Hence these branches were called Hosanna; and the last day was called the Great Hosanna, because on that day this ceremony was performed seven times. They also brought as offerings to the temple the first fruits of their second harvest, and consecrated the occasion by a great variety of sacrifices, as well as by dancing, music, and illu