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must proceed to consider it in the other view, as opposed to truth.
may observe, in the first place, that the term truth is in the holy scripture put in opposition to promise: inasmuch as truth is the accomplishment and execution. God, to foften the great rigour of the law, which of itself could only produce despair in the souls of the Israelites, and render their condition more miserable than that of other people, mixed in that ceconomy a revelation of mercy; and the first discoveries of this mercy are in the promises and prophecies, which God gave them touching the Messiah. Immediately after the fall he said, I will put enmity betwixt the woman and the serpent, her seed shall bruise the serpent's head, and the Serpent his keel. He represented it more fully to Abraham in the covenant made with him, and afterward reminded them in Jacob's blessing, that the scepter should not depart from Judah, nor a lawgiver from between bis feet until Shiloh came, and unto him should the gathering of the people be. (5) And Mofes himself filled them with hopes in these adınirable words, A prophet all the Lord your God raise up unto you from among your brethren, him shall ye bear.
2. Truth is also taken in scripture for substance, in opposition to figures and hadows; and here it
(5) The Jcepter frall not rity. It is not said or meant, depart. Would it not be bet- that he should not cease from ter, to fubftitute the word being a king, or having a ftaff or ruler instead of fepter, kingdom, for he was then unless we restrain the mean no king, and had no kinging of scepter to a rod or staff dom; but only that he should of a tribe, which is all that not cease from being a tribe is here intended? The staff or body politic, having rulers or ruler shall not depart from and governors of his own, Judab. The tribeship Thall till a certain period here forenot depart from Judah. Such told. Newton on the propheauthority as Judah had then, cies, vol. i. dil. 4. was to remain with his pofte
means that of which God had given a model in the Jewis dispeníation. His divine wisdłon placed in full view a thousand beautiful images of what he intended to do for the redemption of men.
Here you may observe the principal figures under the law, and thew the use of them, for they were in. tended to maintain the hope, and support the souls of the Israelites till the Messiah came, before whose coming eternal salvation was declared to them. (6)
(6) Eternal falvation was trine; to be very jealous of declared :o the people of Ifrael. the man's design in advancilig
The present times have hardly it; and to guard in time produced a more absurd and against the mischiefs it may dangerous error than that of do. Christians, I think, may Bishop Warburton, in what quiet their fears ; for people, he calls a Divine legation of whodo not believethemtelies, Mofes. He afirns, The doc- feldom succeed in attempting trine of a future fate of re to perfuade others.
What ewards and punishments is not can one think of the conto be found in, nor did make science of a man, who, both part of the Mojaic dispenjation. before and after the publicaIt is certain, Jesus Christ found tion of this doctrine, subthe doctrine of a future fiate feriberl upon oath this contrary in what Ged in the buth faid propofition, In the old teslato Moses, Mark xii. 26. Andment everlasting life is opered it is also certain, the Jews in 10 mankind by Chrijl? Articles general thought the doctrine of religion, art. 7. of a future state was contain
“ If men may disbelieve ed in their facred writings ; (says a writer against this Search the scriptures, for in bishop) the articles and homithem tbirk
ye have cternal lies, and yet subscribe tothem, life, John v. 39. There was, and after that subscription indeed, a fect of Sadducees write directly againt those among the Jews, who believed very doctrines, to which they no fucure state, and the high have subscribed--and if they priest, who perfecuted the shouid be encouraged and apostles, was probably of this countenanced by nnmbers, fect, Acts v. 17. Several able who also have subscribed to writers have shewn what great them--and if that very church, reason all sober christians have which requires this fubfcripto be offended with this doc- tion, should not censure such
You may add, 3dly, That the term truth is taken also for perfection, in opposition to the beginnings and seeds of the gospel in a degree
a manifest breach of her laws, xviii. 18. cujus omnia benewhich she maintains are found- ficia sunt spiritualia! &c. ed upon the laws of God; Sicut mathematici in fphæra (and if the should dignify and chartacea aut aftrolabio ligneo reward fuck offenders.] this fiderum altitudinem metiunwould be a molt melancholy tur, et motum a situm ftelstate of religion, and from larum considerant, ita debesuch persons, and such pro- bat ifte populus in beneficiis ceedings, will all christians terrenis fibi promifiis cæleftia pray, Good Lord deliver us!” metiri et expectare. Maresii Mr. Romaine's fermon before Hydra Socinianismi expugnata. the University of Oxford,March De vera relig. lib. ii. cap. 19. 4, 1739. Divine legation of 20. De promil. rel. Mosaic. Mojes demonfrated.
An ancient writer, thereAn excellent foreign divine fore, well obferves, on Mat. has well observed, that the viii. 11. that God made the patriarchal religion included old testament saints fellowthe doctrine of a future ftate, heirs with the new testament Heb. xi. 10. 13.—That the believers; and that it is senseMofaic economy included the less and wicked to set the patriarchal religion. - That two dispensations at variance. Moses himself forsook Egypt Regni fui ex utroque teitawith a view to a future recom mento ipse servator coheredes pence, Heb. xi. 26. – That constituit, ut fimul promiilis, the apostles preached only et eternis bonis frui poffint. what was written in the law Numquis igitur dabitur fermo and the prophets, and was be- magis furiojus, aut fententia lieved by the bulk of the Jew- magis impia, quam eorum eft, ith people, Acts xxiv. 14, 15. qui gratiam et legem ad op- That the promise of the posita principia referunt, &c. Messiah alone included all spi- Photii lib. iv. contr. Maniritual bleflings, and that the chæos, 13, 14. Wolfii anec. Ifraelites under/icod it fo. Qui Grær. Jac. et prof. tom. ii. negent hæretici populum If “ Jesus Chrift, farsuperior to saeliticum promiffiones etiam all human glory, was known spirituales et cæleites accepiffe, and celebrated long before he cui Deus præceperat tam ex came into the world. His magpresie circumcifionem cordis, nificence is of all ages. The Deut. x. 16. et promiserat foundations of his religion tam aperte Mirfiam, Deut. were laid with those of the
fufficient for the salvationof the people of Israel, The inercy of God was manifested to thein not only for ages to come, but for themselves in particular; for they were called, the remislion of their fins was promised, their eternal salvation declared, the Messiah proposed not only to their speculation, but also to their faith ; the spirit of adoption, consolation, and perseverance, was communicated to them. Yet, if all this be compared with the New Testament dispensation, you will find only beginnings and foretastes, in comparison with that ad
world: and though he was images without him do the not born till four thousand lives of the patriarchs offer? years after the creation, yet What can we find in the prohis history begins with that phecies but impenetrable e of the world. --- He was first nigmas and grofs contradicpreached in paradise, the sub- tions? The law would be a ject was continued down to sealed book; and Judaism a Moses, and revealed ftill more confused heap of precepts and frequently and more clearly ceremonies, piled up without during the reign of the law meaning. On the contrary, and the prophets. --- In one how beautiful is the history word, I intend to prove, that of the people of God and all for four thousand years Jesus their worship, when the cross was the object of the promises is the key! what order! what of heaven, and the defires of design! 'what plan! what an the earth; that he was figured admirable ceconomy! It is one by righteous men, and by the whole, the different parts of worship of the ancient law; which relate to the same end. that he was proclaimed by a It is an edifice, which God long train of prophets, and himself founded, and insenhis way prepared by the whole fibly raised with a design of chain of political events. Be- placing upon the top the cross hold, my brethren, before of his ion. It is a long allohis birth, the titles of his gran- gory which divine wisdom deur. Jesus, above all Jesus contrived and conducted ducrucified, throws the bright- ring many ages, and of which est light upon the old testa at length the crois has given ment. Without him what the true sense.” Serm. par
we comprehend in the l'Abbé Torné, tom. ii. pour le multitude of ceremonies and jour de l'annonc, facrifices of the law? What
mirable plenitude, which we have received by Jesus Chrift. (7)
4. You may subjoin, that whatever advantages the Israelites had, or whatever degree of grace was diffused in the mosaic ministry, all together, however, it is called law : the reason is, that the denomination of an economy must be taken from
(7) Σκιαν γαρ εχων ο νομος των A learned German divine μελλονlων αγαθων ουκ αυτην την very properly obferves on this sixova. A shadow, rudem de- passage, that the word shadow liniationem, a rough draught, (which is sometimes put literalHeb. x. I.
ly for any thing, that intercepts The following juft and pro- the light; and sometimes figuper distinctions of a foreign ratively, for any thing that divine on this passage are protects a person from danger, worth observation. “ Falsum as shade covers from the heat elt, nihil fuisse vetus tefta- of the sun.) is to be taken mentum, nisi umbram et fi- here in that sense, in which guram novi, non enim ita artists used it, that is, for a fcriptura : non ita patres. rough ketch of some beautiDixit quidem Paulus ad He- ful work to be filled up and bræos, decimo, Legem obti- coloured by and by ; and nuise umbram futurorum bono- his reason seems convincing. rum; sed primo, aliud est Quando ceremoniæ et typi nihil efle nisi umbram, aliud veteris testamenti dicuntur obtinere umbram. 2. Umbra umbræ refpectu Chrifti, non erat futurorum bonorum, id naturalis, fed artificialis et eft cæleftium, et eternorum, pictoria intelligitur. Pictores quæ in patria sunt: non vero enim prius oxav, et umbrahistoriarum, quæ in hac vita tilem quandam delineationem accidunt. Tum autem bono- præmittunt, poftmodum vivis rum, non peculiarium huic quafi coloribus imaginem abillive; sed communium omni- folvunt, umbra illa et delibus fidelibus. Denique lex, neatione prima evanescente. nimirum ceremonialis, cujus Ita se habuerunt omnia vetepars erant sacrificia, et quæ- rum sacrificia et ceremoniæ, cunque ad sanctificationem quæ Chriftum eminus figurapertinebant ; at
bant, quo adventante cellapartes historiæ, quæ ecclesiæ, runt. Patet hæc explicatio sub veteri testamento ftatum ex oppofitione, σκιας και εικονος. describit. Chamieri Pansira- Glasii philol. facr. lib. v. tract. tia, tom. ii. lib. v. cap. 4. 1. cap. 10. De metapb. a f. 12. De locis allegoricis, luce.