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his mediatorial kingdom. And it should be well observed with respect to both these instances, that, shortly after, "the Spirit of truth guided the apostles into all truth," and not only "brought to their 1 remembrance all our Lord's words," but enabled them to understand their true meaning.

Our Lord's reasons for using parables have been given at large. They covertly expressed truths which it was not wise to deliver directly and publicly; or which could be more forcibly delivered under that form. And in private our Lord was open and explicit, as his nature led him to be; " and " explained every thing to his disciples."

To this mode of instruction, and to the strong figures which often occur in the scripture, the observation of moral writers is applicable; that nothing is advanced which is designed to mislead, and which differs from the intention of the speaker. They are subject to known laws of interpretation, according to which they are true; and we should always recollect that the easterns delighted in the parabolical and figurative style.

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a Puffendorf has observed that it is quite unexceptionable to address those ambiguously or obscurely whom we wish to instruct, or whose proficiency we mean to discover. And he has illustrated his assertion by our Lord's words to Philip, "Whence shall we buy bread that these may eat?" Which he spake, as the evangelist observes, to try what degree of faith

i 1 Cor. xv. 20-24. Acts i. 3. * John xvi. 13. in Mark iv. 34. "De jure nat. 1. iv. c. 1. § 13. 4to.

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Lib. xiv. 26.

John vi. 6, 7.

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his former miracles had produced in Philip: "for he himself knew what he would do."

When our Lord walked on the sea of Galilee, and seemed willing to pass the ship in which the disciples were tossed by the waves, he designed to evidence his power by shewing himself distinctly to all. When he said, "It is I, be not afraid;" still Peter answered, "Lord, if it be thou, bid me come unto thee on the water." Our Lord also convinced them that he could have passed to the other side of the lake without their assistance: a circumstance which must have added to the exceeding great wonder and astonishment which this miracle was designed to impress on their insensible minds. And Grotius remarks that it might have been his actual intention to cross the lake in this manner, unless he had been earnestly desired to enter the ship.

There is a circumstance in our Lord's conduct somewhat similar to this, when the two disciples, to whom he joined himself on the way to Emmaus, came near to the village, and Jesus "made as though he would have gone further." He might do this partly to try their benevolence and hospitality, and to promote the exercise of these virtues: and, as Grotius says, he might have previously determined to proceed, if he had not been detained by strong persuasion. It may be added, that this mark of respect was due from them to one whose discourse shewed him to be an extraordinary person; and had

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P Mark vi. 48.

• Luke xxiv. 28.

Gen. xix. 2, 3.

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1. iii. c. 1. § viii. 3.

Heb. xiii. 2. See a parallel instance "On Luke xxiv. 28, and de jure, &c. iii. 1. viii. 3.

so much truth and energy in it, that their hearts "burned within them while they heard it. The action of passing onwards derived its quality simply from the intention of the agent, which was here a good and upright one.

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When the feast of tabernacles approached, Jesus's relations said to him, Go into Judea. He answered, "I go not up y yet to this feast, because my time is not yet fulfilled." "I am not yet to die at Jerusalem ; and therefore I shall not go thither in company with you, and with multitudes whom the fame of my miracles may draw together. I shall absent myself during the beginning of the feast, that I may not too much attract the notice of my enemies or of my friends." And though our Lord exercised his prophetical office during the feast, both by teaching in the temple and by working a signal miracle; yet, from circumstances unknown to us, there might be much wisdom in his going up to it later than his brethren, and "not openly, but as it were in secret.”

My present reason for mentioning this transaction is on account of the various reading, "I go NOT up to this feast:" which seems to set our Lord's words and conduct at variance. It is observable, however, that Porphyry does not found on this passage a charge of falsehood, but ofa inconstancy and

w Luke xxiv. 32. * Puffendorf says, Circa exemplum Lucæ xxiv. 28. res plana est. Nam talem gestum præ se ferre cujusvis in arbitrio est: & nihil frequentius in vita communi quam discessum simulare, ut constet, gratine simus futuri hospites. Nam, ni enixe rogemur, serio nobis est propositum abire. 4to. iv. 1. 12. y John vii. 8. βαίνω. Inconstantiæ ac mutationis accusat. 103. See the whole passage in Wetstein.

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Hieron, adv. Pelag. ii.

change of purpose: and Whitby, who suggests this observation, thinks that we should retain the reading in our version, which is supported by the greatest weight of authority. It is reasonable to suppose that our Lord's uniform intention was to attend the feast privately, and at a certain time; which removes the charge of levity and mutability: and even if we read, 66 I go NOT up to this feast," the sense may be, I go not up now; which invalidates the accusation of a falsehood.

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When the Jews insidiously asked Jesus by what ⚫ authority he acted, and who gave him that authority, they were pursuing their intention of destroying him. But he, being determined to fulfil the law by suffering on the day of the paschal solemnity, baffled their immediate design with admirable wisdom, by asking them a question relative to the baptism of John, which they durst not answer. Upon which Jesus said to them, "Neither do I tell you by what authority I do these things." He had repeatedly assured them of his divine commission; that he spake as his Father taught him; that he proceeded forth and came from God; that the Father had sanctified him, and sent him into the world. But for weighty reasons he suppressed a like declaration at that time. And an occasional concealment of the truth, justified by prudence, is very different from a transgression of it.

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6870 ava faire. See his note in loc. and examen Millii. < The orig. inal eastern verb might have been used in the participial form; non ascendens sum: which is very different from the future, non ascendam, d See Lardner's Test. iii. 172.

* John viii. 28.

hib. v. 42.

e Mark xi. 28. fib. v. 18. iib. x. 36. * See Puffendorf de

afficio hominis et eivis 8vo. 1, 10. 4. Patet-recte tacendo dissimulare

Upon the whole there was no1 guile in our Lord's words or actions. There is no vice more frequently condemned by him than hypocrisy, by which the outward appearance of men belies their inward sentiments; and he observed of the evil spirit that, when he spake a "lie, he spake of his own; for he was a liar, and the father, or first forger, of this abject and hateful crime; the introducer of evil and falsehood into God's creation, which before was all goodness and truth.

SECTION X.

OF OUR LORD'S NATURAL AFFECTION.

THE ends of society and the good of mankind require that, in the nearest human relations, nature should strongly incite to the performance of beneficent offices. St. Paul condemns the heathens for being a without natural affection; which particularly appeared in the cruel practice of exposing their children and, in prophetically describing the corrupt ages of Christianity, he represents men as disobedient to parents, and without natural affection. On each of these occasions it is observable that he enumerates the blackest crimes which disgrace hu

man nature.

b

me posse, utut maxime interroger, quæ ut ex me sciat alter jus non habet, neque ad id aliqua obligatione ego teneor. 1 Pet. ii. 22,

a

John viii. 44. * Rom, i. 31.

b2 Tim. iii. 2, 3.

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