aying,' in ch. viii. 12. And we are invited by all the adverse Critics
alike to believe that so the place stood in the inspired autograph of
the Evangelist.

But the thing is incredible. Look back at what is contained between ch.
vii. 37 and 5a, and note--(_a_) That two hostile parties crowded the
Temple courts (ver. 40-42): (_b_) That some were for laying violent
hands on our Lord (ver. 44): (_c_) That the Sanhedrin, being assembled
in debate, were reproaching their servants for not having brought Him
prisoner, and disputing one against another[578] (ver. 45-52). How can
the Evangelist have proceeded,--'Again therefore Jesus spake unto them,
saying, I am the light of the world'? What is it supposed then that St.
John meant when he wrote such words?

But on the contrary, survey the context in any ordinary copy of the New
Testament, and his meaning is perfectly clear. The last great day of the
Feast of Tabernacles is ended. It is the morrow and 'very early in the
morning.' The Holy One has 'again presented Himself in the Temple' where
on the previous night He so narrowly escaped violence at the hands of
His enemies, and He teaches the people. While thus engaged,--the time,
the place, His own occupation suggesting thoughts of peace and holiness
and love,--a rabble rout, headed by the Scribes and Pharisees, enter on
the foulest of errands; and we all remember with how little success.
Such an interruption need not have occupied much time. The Woman's
accusers having departed, our Saviour resumes His discourse which had
been broken off. 'Again therefore' it is said in ver. 12, with clear and
frequent reference to what had preceded in ver. 2--'Jesus spake unto
them, saying, I am the light of the world.' And had not that saying of
His reference as well to the thick cloud of moral darkness which His
words, a few moments before, had succeeded in dispelling, as to the orb
of glory which already flooded the Temple Court with the effulgence of
its rising,--His own visible emblem and image in the Heavens?... I
protest that with the incident of 'the woman taken in adultery,'--so
introduced, so dismissed,--all is lucid and coherent: without those
connecting links, the story is scarcely intelligible. These twelve
disputed verses, so far from 'fatally interrupting the course of St.
John's Gospel, if retained in the text[579],' prove to be even necessary
for the logical coherency of the entire context in which they stand.

But even tha