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Till the Disciples of Chrift refigned themselves up to be led into all truth by the teaching of the Holy Spirit, they were in the ftate of mind I am now describing; dull of hearing, and doubtful, and flow of heart. They were often warned of it; particularly in the following words — I have yet many things to Jay unto you, but ye cannot BEAR them nowa. And as the divine wisdom made choice of fuch men for the good of those who should come after, fo these things are written of them for our admonition. They had laid it down as a first principle, that their mafter's kingdom was to be of this world; and formed all their reasonings and expectations accordingly. One was to fit at his right hand, another at his left; and they were ever difputing which fhould be the greateft. Any occurrence that flattered this notion, was gladly received and made the most of; and every thing that could not be reconciled with it was thrust out of fight. When the

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Jon of man began to teach them, that he muft fuffer many things, and be rejected of the elders, and of the chief priests and fcribes, and be killed, and after three days rife again; all these things were fo deftructive of their principle, that Peter began to rebuke him, as if he had heard blafphemy. Chrift took an opportunity of inculcating this doctrine afresh, when they were in a state of conviction at feeing him perform a miracle; endeavouring, as it were, to furprize them into a confeffion of its truth: but the time was not yet. --- While they wondered every one at all things which Jefus did, be faid unto his difciples, let thefe fayings fink down into your ears: for the fon of man shall be delivered into the hands of men. But they underflood not this faying; it was hid from them, that they perceived it not. The terms were clear and intelligible enough; and the ideas conveyed by them were all common and familiar: but if that faying were admitted, they muft part with their be

a Mark. VIII. 31.

b Luke. IX. 43, 44.

loved principle: therefore it follows, that they were afraid to ask him of that faying; left he should carry on the fubject, and leave them no way to escape. They had already heard more than they would believe, and therefore, as to any thing farther, thought it beft to remain in the dark.

In short, where there is a taste and relifh for the things that be of men, more than for the things that be of God, and fome principle is imbibed wherein the paffions are ftrongly engaged, men are to be perfuaded of any thing and of nothing ready to take up with every defpicable pretence, to prop and fupport their favourite opinion; and deaf to the plaineft words and most infallible proofs, if they tend to establish the other fide of the question. For example; that a Meffiah was to deliver their nation, was allowed by all the Jews; and they were well agreed as to the time of his coming, and the place where he should be born. It was to be shewn, that Jesus of Nazareth was the perfon: and for a proof

of it, they were bid to compare the fcripture with the things he did and taught. But though he had done fo many miracles before them, yet they believed not on him; and as if he had left the proof of his miffion obfcure and defective, they came very formally to him to ask a fign of him, after they had feen fo many figns; and called out to the very last for better evidence, bidding him come down from the Cross, that they might fee and believe. One would take these Jews to have been Sceptics, who would perfevere in their doubtings against every propofition that could be offered. But if we judge from their behaviour upon fome other occafions, there never was a more credulous generation upon the face of the earth. They could receive full fatisfaction from the most childish and inconfiftent tales that ever were invented. The felf-contradiction of Satan cafting out Satan; or the report of a few heathen foldiers, who witneffed what was done while they were asleep,

a John. XII. 37.

b Mark. XV. 32.

could

could pafs for good gofpel; while the most evident miracles, and the clearest prophecies, were all nothing to the purpofe, where they did not like the conclufion. And for the fame reason, the whole gospel itself, while it is the favour of life to fome, is a favour of death to others: as different as life and death! yet nevertheless one and the fame gofpel. It is like the pillar that stood between the camp of Ifrael and the host of Egypt; which was a cloud to the one, and light to the other. But who will deny that the light was clear to the Ifraelites, because the Egyptians faw nothing but a cloud of darkness?

Behold then the true fource of all our religious differences: they proceed from the blindness and corruption of the human heart, encreased and cherished by fome false principle that fuits with its appetites and all the prudence and learning the world can boast, will exempt no child of Adam from this miferable weakness; nothing but the grace

a Exod. XIV. 20.

of

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