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ESSAY V.

ON ST. JOHN, xii. 20-28.

I HAVE often wished that some one, competent to the task, would take in hand the four Gospels, and particularly that of St. John, with the sole view of tracing the connexion of the several parts in each of our Lord's discourses and conversations. In such an endeavour I should wish it, moreover, to be the leading object to ascertain, as far as possible, from the circumstances and associations of the moment, what might have been the probable course and natural current of his thoughts while engaged in speaking. That this examination, closely and diligently pursued, would account, in many instances, for transitions which at first sight appear abrupt, and exhibit a consecutive chain of meaning where no such chain was discoverable before, is my firm belief. Labour so employed would be doubly rewarded, and be attended with twofold benefit. It would, first of all, tend to illustrate many obscure passages of, confessedly, the most important part of Scripture; and, secondly, it would furnish a new and distinct internal evidence of the truth of Christianity.

VOL. I.

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What I mean by the latter observation is thisIf the doubt be entertained (and, however extravagant, it has been entertained), whether the Gospel be a forgery, on the one hand, or a genuine history of real facts and persons, on the other, nothing could more effectually serve to prove that it is the latter, than the discovery of such an under-current of thought as that to which I allude. In fictitious characters it is evident that no such thing could be traceable. The whole of these characters lies

upon the page before us. They are whatever the forger makes them, and nothing more. They have no existence but in the narrative. They are like trees without roots: all is above ground, and there is nothing under, which grapples invisibly with the soil, and intwines itself with other roots and substances beneath the surface. Consequently, if we have any difficulty in comprehending what such characters are made to say, we never can ascertain the meaning by a process of the kind proposed. We might as well dissect a statue, to find out the causes of its malformation. It is in reference only to true and living persons, that such a mode of elucidation can take place.

Hence it follows, that in any passages where our Lord's expressions or transitions of thought appear obscure or unaccountable, if light can be thrown, and the links of connexion be discovered,

by adverting to the engagements and associations of mind, which would be natural to one placed at the moment precisely where the evangelists have placed him; in every such instance where you can thus fill up the chasms, or trace the secret chain of the discourse, you have a proof (weaker or stronger as the case may be, but still proof, of a nature capable of rising to demonstration), that Jesus was not a fictitious but a genuine character; nay, more, that he was "indeed the Christ, the Saviour of the world." Such a passive cross-examination, if I might so call it, may yet bring forth internal evidence, so manifestly out of the reach or possible contemplation of all forgery, and at the same time so bright, and so overwhelming, as to convince many, who had withstood every other argument, of the truth of Scripture.

As an example of the kind of investigation which I recommend, I will submit to your consideration the following remarks upon a part of the 12th chapter of Saint John: a passage which had always appeared to me very obscure, as it respects the connexion of the several parts. It is from the 20th to the 28th verse, inclusive; the whole of which I shall, for convenience sake, transcribe.

"20. And there were certain Greeks among them that came up to worship at the feast :

"21. The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him saying, Sir, we would see Jesus.

"22. Philip cometh, and telleth Andrew: and again Andrew and Philip tell Jesus.

"23. And Jesus answered them, saying, The hour is come that the Son of Man should be glorified.

"24. Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

"26. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

"26. If any man serve me, let him follow me; and where I am there shall also my servant be: if any man serve me, him will my Father honour.

say?

"27. Now is my soul troubled; and what shall I Father, save me from this hour: but for this cause came I unto this hour.

"28. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again."

The three first verses give us an account of certain devout Greeks (proselytes of the gate, as is supposed), who came up to Jerusalem, to worship at the feast. These persons having heard of the fame of Jesus, address themselves to Philip, and respectfully desire to be admitted into the Saviour's presence. Philip then communicates the intelligence to Andrew; and the two apostles go both together, and tell Jesus. "And Jesus answered," that is, took occasion

from this address to say, "The hour is come that the Son of Man should be glorified." Now, what appears to be the natural connexion between the matter presented to our Saviour's mind, and the deep-toned reflection which it drew from him? These strangers, coming from amongst the Gentiles, flocking to his presence, and pressing to his standard, might, I say, have suddenly suggested to his thoughts those glorious days, when "the Gentiles should come to his light, and kings to the brightness of his rising." To bring all nations unto God, was the end for which he came into the world. The means by which this great consummation was to be effected, was his own most bitter death and passion. But we know that the expectation of these sufferings sometimes shook our Saviour's human nature to its centre. And, in this view, it is evident that (as if to render his cup of misery complete), he felt, at times, the pangs of irresolution and of doubt; nay, that he was assailed and tantalised, by the occasional and fleeting hope that the cross might be averted. That this was one of his severest trials, we may gather from a few remarkable passages of his life. Not to anticipate what we have to observe upon the words before us, we learn it from the horror with which he repelled the suggestion of this thought, when Peter said unto him, " Be it far

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