who made a bad use of their free-will. This being a matter of great consequence to mankind, it behoves us to examine with attention, what is wrote on the subject by Mark, Luke, and John, before we determine which of the two cafes was the real one. Mark, ch. iv. V. II, 12.-'And ' he (Jefus) faid unto them (his disciples) unto 'you it is given to know the mysteries of the • kingdom of God; but unto them that are ' without, all these things are done in parables : ' that feeing they may fee, and not perceive, * and hearing they may hear and not understand: 'left at any time they should be converted, and ' their sins should be forgiven them.' Luke, ch. viii. v. 10. And he (Jefus) faid, unto you (his ' disciples) it is given to know the mysteries of ' the kingdom of God: but to others in para'bles: that feeing they might not fee, and hear ing they might not understand.' Thus we find St. Matthew up to the 15th verse aforesaid, St. Mark, and St. Luke, agree perfectly in their account of what Jesus said upon the subject of parables; and all these make for the first cafe. St. John says not a word of any parable spoken by Jesus. But in his 12th chapter, after recording what Jesus had taught the people, he says as of himself These things spake Jesus and de parted, and did hide himself from them. But though he had done so many miracles before them, yet they believed not on him: that the ، faying of Efaias the prophet might be fulfilled, ' which he spake-Lord who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, ' because that Efaias faid again-He (God) hath ' blinded their eyes, and hardened their hearts, 'that they should not fee with their eyes, nor un'derstand with their heart, and be converted, and I should heal them.' These things faid Efaias when he saw his (God's) glory, and spake of him. Thus what St. John says is likewise strongly for the first cafe: therefore they could not believe. St. Paul is clearly for the first cafe, as it accords with his constant doctrine of election and grace. Upon these he is very explicit in the 5th, 6th, 7th, and 8th verses of the 11th chapter in his epistles to the Romans-' Even so then at this present time also there is a rem'nant according to the election of grace. And ' if by grace, then it is no more of works; ' otherwise grace is no more grace: but if it be ' of works, then it is no more grace : otherwife work is no more work. What then? Israel hath not obtained that which he seeketh for; 'but the election bath obtained it, and the rest were 'blinded: according as it is written-God hath ، ، given them the spirit of slumber; eyes that they should not fee, and ears that they should not hear,' unto this day. St. Paul however, at Rome, quoted this saying of Efaias in ano ther ther way to the Jews who resisted the evidences he then offered to them in favour of Christianity, (Vide Acts, ch. xxviii.) But in the 11th and 12th verses of the 2d chapter of his second epiftle to the Theffalonians, he says (believe it who will)-' And for this cause God shall send them ، strong delusion, that they should believe a lie, ' that they all might be damned, who believed 'not the truth, but had pleasure in unrighte' ousness.' Thus every information I can obtain from the scriptures, relative to this subject, enforces me to determine; that the first case is uniformly supported, and the second case is merely a misquotation of St. Matthew's. Unhappy fituation! wretched people! Jesus said to them, ch. Χ. ν. 32, 33.- Whosoever shall confess me be'fore men, him will I confess before my Father ' which is in Heaven. But whosoever shall de'ny me before men, him will I also deny before my father which is in Heaven.' And soon after, ch. xi. v. 27, he tells them- No man ' knoweth the Son but the Father.' If this were so; if they were to be punished for not doing, that which they had no power to do*: nay that which their God prevented them from doing, * St. John, in his 8th chapter, tells us that Jesus endeavouring to convert some Jews, said to them- Why do ye not understand my speech? Adding, as an answer to his own question, even because ye cannot hear my word.' they Chapter Verse they might with reason exclaim-Where is the mercy! Nay-Where is the equity of our God! And is he still the partial, the vindictive God of Ifrael! But rather than suppose this, I will fuppose the fcriptures are not genuine; or I must suppose the evangelists, or even Jesus himself, were misled by the rhapsody of Ifaiah, dictated by folly or knavery-faying, In the temple he faw the Lord of Hosts, and from him received this direction-' Go tell this people; hear ye in 6 deed, but understand not; and see ye indeed, 'but perceive not.' Make the heart of this peo 6 ple fat, and make their ears heavy, and shut their eyes: left they fee with their eyes, and hear with ' their ears, and understand with their heart, and convert, and be healed.' Upon this fandy bottom, St. Paul erected the superstructure of predestination, election, and grace. To demolish them, the rain need not defcend, the floods come, or the winds beat; one breath of common sense turns up the foundation, and buries the trio in its ruins. In this age, the gloom of superstition is dispelled, and the minds of men are exercised with freedom. We perceive-not the God of Abraham, of Ifaac, and of Jacob only; not the God of Ifrael, partial, sanguinary, and revengeful; but the God of all mankind. Impartial, just, and merciful to all his creatures. We will now refume St. Matthew's historyWhen Jefus had finished those parables, he departed parted thence into his own country, where he Chapter Verse taught the people in their synagogue. But they, knowing him to be the son of a carpenter, and that his mother, and brethren, and sisters were with them, were offended at his presumption. On which account, it is faid.-' He did not many xiii. Vide Mark's account of this affair. If this was not a second attempt at Nazareth, St. Luke ४ 6 Elias had appeared: and of others, that one of 58 * Page 45. † Page 16. the |