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Mark, ch. xii. v. 36. Luke, ch. ii. v. 26. 2d epistle Peter, ch. i. v. 21. and in John, ch. xiv. V. 25, 26. Jesus says to his difciplés. These

things have I spoken unto you, being yet pre• sent with you ; but the Comforter, which is the

Holy Ghost, whom the Father will send in my naine, he shall teach you all things, and bring

all things to your remeinbrance whatsoever I ' have said unto you.' In the 15th, 16th, and 17th verses of the same chapter, Jefus fays- If ye love me, keep my commandments, and I will pray

the Father; and he shall give you • another Comforter, that he may abide with you ' for ever, even the spirit of truth. In the Acts of the Apostles, we find this promise repeated to them after his death and previous to his ascenfion, ch. i. v. 4. with directions where they were to wait for it. And in the 2d chapter we are told, they actually did receive the Holy Ghost with

power which immediately enabled them (if there is no mistake in the matter) to speak the language of every nation under Heaven. And of this extraordinary faculty they made so good a use, that upon the same day, it is said, they converted about three th:01 fund souls. These, I believe, are the chief informations given us concerning the Holy Ghost; and though by these I am confirmed in the opinion aforefaid ; yet I am at a loss to apply it as a fact in the present case; fór if the Pharisees really believed Jesus to be an



impostor, they had not received the Holy Ghost, Chapter Verse and in course could not sin against it: if, on the contrary, they had received the Holy Ghost, they nust have believed that Jesus is the Christ, and in course have treated him accordingly. does not plainly appear that they were averse to conviction : in the 38th verse they say— Maf

ter, we would see a sign from thee.' This request was made by the Scribes and Pharisees; here we are not told what kind of sign they required, but in the ist verse of the 16th chapter, we are told that at another time, the Pharisees and Sadducees defired he would shew them a sign from Heaven. In reply each time, he calls them a wicked and adulterous generation, seeking after a fign, but to whom no sign should be given, save that of the prophet Jonas. In the latter instance he leaves them abruptly upon making this simple declaration ; but in the former, he explained what he meant by the sign of the prophet Jonas — For as Jonas was three days xii. ' and three nights in the whale's belly : fo shall

the Son of Man be three days and three nights " in the heart of the earth. It is difficult to conceive, how, or when this fign, as it is called, could possibly be understood, or be in the least ferviceable to the unbelieving but enquiring Scribes, Pharisees, or Sadducees. He likewise told them --The men of Nineveh, who repented upon the preaching of Jonas, should rise in judgment against that generation, who repented not, though

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a greater


a greater than Jonas preached to them. That he was greater than Jonas, they at that time did not believe, and therefore requested a proof: this being denied, the sign of the prophet Jonas could, at that time, be of no service to them : if it was meant to be so at a future period ; it must be after his death and resurrection, con. cerning which, tliis declaration must be remembered, and acknowledged as a true prophecy. But here, unfortunately, we have some unaccountable error: this type does not correspond : in the exeinplification, truth doth not appear. The four evangelifts agree that Jesus did not expire 'till the ninth hour (fix o'clock) upon Friday evening : and that he had risen from the dead and left the sepulchre, very early upon the Sunday morning. This being the case; he could be in the heart of the earth (if a sepulchre hewn our of a rock can be so called) two nights only, and little more than one day. This unfavourable circumstance, added to what we find in the 43d, 44th, and 45th verses, naturally produces an idea, that fome of his auditors might begin to entertain a more favourable opinion of him, wished to be convinced that he was greater than fonas, and waited in hope that time would reveal him honourably. In this situation the unclean spirit may be said to have gone out of them. But the conclusion of the affair not appearing to answer these hopes, they not only relapsed into their unbelief, but became enemies to his name


and cause. In this case, it may be said (as it is Chapter Verse in the 45th verse) that they were possessed, not only by the old unclean spirit, but by seven others still more wicked. While Jesus was thus employed, he was told, that his mother and his bre, thren stood without, desiring to speak with him to which he answered Who is my mother? and who are my brethren ? and pointing to his disciples added-Behold my mother and my bre, thren, telling them, that all were so who did the will of his heavenly Father, This is an example of what he had taught before.

In the 13th chapter we are informed that Jesus was followed by great multitudes to the sea fhore; where, out of a ship, he fpake many things unto them in xiii. parables. Being asked by his disciples, why he spoke to the people in parables, he makes a ręply, which to those who are not deep in the mystery of mystery, must appear very enigmatical' Because it is given unto you to know the myf

teries of the kingdom of Heaven, but to them ' it is not given. For whosoever hath, to him shall į be given, and he shall have more abundance : ! but whosoever hath not, from him shall be 'taken away, even that he hath. (This would leave him less than nothing; therefore it should have been rendered --Whosoever hath little, from him, &c.) . Therefore speak I to them in 13

parables : because they seeing see not, and hearing they hear not, neither do they under



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Chapter. Verfe" stand. (If this was the case, why address them

to the multitude ? his disciples might have been instructed privately, as they frequently were, when they understood not the parables)

And in them is fulfilled the prophecy of xiii.

Efaias, which faith-By hearing ye shall hear ' and shall not understand : and seeing ye shall 15 ' fee and shall not perceive. For this peoples

heart is waxed gross, and their cars are dull of hearing, and their eyes they have closed ; left

at any time they should see with their eyes; ' and hear with their ears, and should under< stand with their heart, and should be converted, • and I should heal them.' It requires more ingenuity than I am master of, to reconcile the 11th, 12th, 13th, and 14th verses with the 15th. The former say plainly of the multitude - that ' it was not given to them to understand the

mysteries of the kingdom of Heaven.' If this was the case, how were they in fault? How were they to be converted ? and more especially by parables? The 15th verse, on the contrary, implies that they wilfully and obstinately shut their eyes, their ears,

and their understanding, to prevent their being converted and healed by him. But if this was the case, (and it is to be wished that it could, by other corroborating circum. stances, be proved so) it would follow, in course, that the fault was in themselves, and that they still were a perverse and stiff-necked generation


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