CONCLUSION. THE question which we have been confidering relates merely to the medium of action which has been used by the Divine Being. It is not a queftion whether he has really favoured the human race with miraculous communications by extraordinary mesfengers, but only what kind of beings thefe meffengers were. The difference between the opinion here maintained, and the prevailing one, is this. The prefent attempt is to fhew, that the plain words of fcripture in a few inftances, if understood literally, and extended to ail fimilar cafes, render it more confiftent with itself and with reafon, than is the common hypothefis; namely, that fuperior spiritual beings have been fent by God from other parts of the universe into our world, that vifible human forms have been created for the purpose of their being invested with them, and that thefe muft of course be refigned when their temporary commiffion is executed. In fhort, the common rule of interpreting doubtful words and paffages by thofe which are plain and distinct, is here adopted. The inferences alfo which are drawn from any part of scripture are fuch as appeared to the writer not only juftifiable, but also tending to manifeft the coincidence of revelation with reason, and thus to confirm the evidence that both were derived from the fame all-perfect and benevolent Donor of every good gift. AN EXPLANATION OF JOHN VI. 62, 63. ROM the former part of this chapter it appears, FRO that Jefus, having fed five thousand men by a miraculous increase of five barley loaves and two fishes, they thought he was the Meffiah, and would have forcibly made him their king. To avoid this, he withdrew from them to a mountain alone, and in the night followed his difciples, who were croffing the lake of Galilee or Tiberias in a fhip, by walking on the water to overtake them. And immediately after he was received into the fhip, it was at the land whither they were going. The next day, however, the people took shipping, and went after him. When they came to Jefus, he, knowing their intentions, began his discourse, by faying plainly to them, ver. 26, 27, ye feek me, not because ye have feen miracles, but because ye ate of the loaves and were filled. Work not fo much for the food which perifheth, as for the food which endureth to everlasting life, which the Son of man will give you; for him hath the Father fealed, even God. The people, though difappointed by this intimation that the Son of man was not a temporal prince, but only a fpiritual inftructor, did, however, afk him in this character, ver. 28, what they must do to work the works of God? Jefus anfwered, ver. 29, believe on him whom God hath fent. They then, ver. 30, 31, required fome fign, befides his other miracles, and the miracle wrought the preceding day, to prove his divine authority; and mentioned the greater miracle of bread from heaven, by which their fathers were fupported forty years in the defert. Upon this, ver. 32 to 40, Jefus figuratively tiled himself the bread of God, which cometh down from heaven, and giveth, life to the world. He alfo faid plainly, that he came from God to give everlasting life to those who believe in him. The people, ver. 41, 42, knowing the earthly parentage of Chrift, murmured at his faying that he came down from heaven. Ver. 43 to 50, Jefus perceiving that they were not difpofed to imbibe true notions of him as a fpiritual Meffiah, in order to prevent their increafing attachment to him under the idea of his being a worldly prince and conqueror, ftill perfifts in ufing both plain expreffions concerning his office, and the figure which he had before employed. To this he further adds, ver. 51, the bread which I will give, is my flesh, which I will give for the life of the world. |