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YALE UNIVERSITY
LIBRARY

HOKM MOSAICiE; OR
A VIEW OF THE MOSAICAL RECORDS,
WITH RESPECT TO
THEIR COINCIDENCE WITH PROFANE ANTIQUITY ;
THEIR INTERNAL CREDIBIUTY;
AND
THEIR CONNECTION WITH CHRISTIANITY:
COMPREHENDING
The Subftance of Eight Leftures read before the Univerfity
of Oxford, in the Year 1801 ; purfuant to the Will of
the late Rev. John Bampton, A.M.

BY GEORGE STANLEY FABER, A.M.
FELLOW OF LING. COLL.

VOL. II.

Long, de Sui. ie£t. ix.

OXFORD,
At the Univbrsity Press, for the Author :
I Sold by W. Hahweil and J. Parker ; and J. Cooke: alfo by
F.andC.RiviNGTON, St. Paul's Church-Yard; and
J. Hatchard, Piccadilly, London.
MDOCCf.

CONTENTS

OF
VOL. II.

BOOK II.
THE CONNECTION BETWEEN THE MOSAICAI.
AND CHRISTIAN DISPENSATIONS,
SECT. I.
Erroneous Opinions refpedling their Connexion,
CHAP. I.
Error of certain of the Gentile Converts refpefting the Con
nexion of Judaifm and Chriftianity, p. 3. i. The Gnof-
tlcs, p. 6. 2. Cerinthus, p. 16, 3. Manes, p. 17. 4. Other
fimilar Heretics, p. 26. CHAP. II.
Error refpeftirig the Connexion of the" Law and the Gofpel
' peculiar to the Jews, p. 28. i. The great Body of the
Jewifh Nation, p. 28. 2. The Jews, who embraced
Chriftianity during the Miniftry of our Lord, p. 32.
3. Jewiflx Chriftians after the death of our Lord, p.35-

vol.. ri.

SECT.

iv CONTENTS.

SECT. II.
The Conneftion between Judaifm and Chriftianity
by means pf Types. CHAP. I,
The End of the Eftabliftiment of the Law of Mofes, p. 40,.
CliAP. XL
The Ceremonial Law, p. 46. i. Sacrifices, p: 59. 2. The
Scape-Goat, p. 69. 3. The High-Prieft, p. 70. 4. The
Paflbver, p. 72. 5. Legal Impurity, p. 78. 6. The Red
Heifer, p. 83. 7. The Cities of Refuge, p. 87. 8. Un-
dean Meats, p. 88. CHAP. IIL
The Paflag^ of Ifrael through the Red Sea, typical of the
Laver of Regeneration, p. 93. Nature of Regeneration,
p. 10 1. It reftores Man to the priftlne Image of Adam,
p. no. A tendency to Sin even in the Regenerate,
p. 120. The Neceffity of Regeneration, p. 124.
CHAP. IV,
Eminent Cha*aSers typical of Chrift, p. 133, i. Adam,
p. 134. 2. MelGhiaedek, p. 134. 3. Ifaac and Ifmael,
' p, 137. 4. Ifaac, p. 138. 5. Jofeph, pi 143. 6. Mofes,
Malrah, Manna, Maftah and Meribah, the Brazen Ser
pent, p. 146. 7. Aaron, p. 163. 8. Elijah, p. 167.
9. David and Solomon, p, 168. Selon>on's Song com-.
pared with ot^er Specimens of Oriental Poetiy, p. 173,
CHAP. V.
Opinions of the JewSj p. 184. S£C:C.

CONTENTS, y
SECT. Hi.
Their Connexion by means of Prophecy.
CHAP. I.
Prophecies, which define the Family of the Meffiah, p. 193.
I. Prophecy of the Meffiah delivered to Eve, p. 194.
2. Prophecy of Noah, p. 197. 3. Prophecy delivered to
Abraham, p. 199. 4. To Ifaac, p. 202. j. To Jacob,
p. 203. 6. To Judah, p. 203. 7. To David, p. 205.
CHAP. II.
Prophecies relating to the Office and Charafter of the Mef
fiah, the Call of the Gentiles, and the Rejeftion of the
Jews, p. 2lj. I. Contained in the Pfalms, p. 216.
3. Ifaiahj p. 223. 3. Jeremiah, p. 241. 4. Ezekiel,
p. 243. 5. Daniel, p. 244, 6. Amos, p. 248. y. Micah,
p. 249. 8. Haggai, p. 2^3. 9. Zechariah, p; 254. 10.
Malachi, p. 263. CHAP. III.
Prophecies, which declare that the Law was to be fuper-
feded by the Gofpel, p. 266. i. Prophecy of Mofes,
p. 266. 2. Prophecies contained, in the Pfalms, p. 272,
3. Ifaiah, p. 273. 4. Jeremiah, p. 276. 5. Daniel,
p. 278. 6. Hofea, p. 279. 7. Amos, p. 280. 8. Malachi,
p. 281. SECT. IV.
The praaical Connexion between the Law and the
Gofpel.
CHAP. I.
The Law a Schoolmafter to bring us unto Chrift, p. 285.
CHAP.

vi dONTfcNTS.

CHAP. II.
Neceffity of a ^erfeft Difpenfation like' the Chriftian, ar
gued from the ImperfeSion of the Mofaical, p. 333.
I. The Law, in what fenfe imperfedl ; i. As being
only, a part of a whole, p. 334. 2. As. being calculated
only for a fmall Nation, p. 33^. 3. As having had its
typical Rites accpffiplilhed, and fuperfeded by their re
alities, p. 336. II. Chriftianity perfeil, by being in every
receflary point the very reverfe of theXaw 5 i. Not bur-, ¦
dened by Ceremonies, p. 337. 2. Defigned for all man
kind, p. 337. 3. The Ritual left to the Difcretion of each
particular Church, p. 338. 4. Requires internal Purity,
in Oppofition to the various WaQlings of the Law, p. 339.
^. Forbids Divorces, except in cafe of Adultery, p. 339.
6. Forbids Revenge, p. 340. 7. St. Paul's Parallel be
tween Mofes and Chrift, p. 341. 8. Chriftianity perfeft
in three feveral Refpefts, p. 341. Conclufion.

HOR^ MOSAICS.

BOOK II

VIEW

THE CONNECTION

BETWEEN

JUDAISM AND CHRISTIANITY,

'O yap X^i5-tciyttriJ:,0i sx aj IsSaiiry.ov sifir^yirsv, aXXa, !«-
hai(r\x,oi aj Xpiria,ft!r[^oy. Ignat. Epift. ad Magaef.

VOL. II. B

BOOK II.
THE CONNECTION BETWEEN THE MO
SAICAL AND CHRISTIAN DISPENSA-
TIONS.

SECT. I.
ERRONEOUS OPINIONS RESPEGTINtJ
THEIR CONNECTION.
C H A P. I.
ERROR OF CERTAIN OP THE GENTILE CON
VERTS RESPECTING THE CONNECTION
. OF JUDAISM AND CHRISTIANITY. I. THE
GNOSTICS. 2. CERINTHUS. 3. MANES. 4.
OTHER SIMILAR HERETICS.
J. HERE is a moft unfortunate prppenfity Error of
in human nature, to adapt every theologi- J^heCemfie
cal dodlrine, which claims its attention, to ^pe'Sin'^'the
certain preconceived opihions, and imagi- 0° judfif^
nary eftablifhed truths. Inftead of raifing ^^f^ ^i^"**'"
its ideas to the ftandard of revelation, it
B z de-

4 HOR/E MOSAICS,
SECT, delights rather to reduce revelation to its
I. own level; and, inftead of preparing itfelf
—  {o receive foniething totally unexpefted, it
is unwilling to admit any pofition, which
cannot be reconciled with prior and fa
vourite fyftems. The natural confequence-
of fuch a temper of mind is, to miftake
the plaineft declarations of Scripture, and
to overlook or contradidl its cleareft and,
moft obvious aflertions j to aflume the au
thority of a judge, rather than to put on
the ftibmiffive meeknefs of a difciple, and
to rejed; with prefumptuous boldnefs the
decifiqns even of the Almighty himfelf.
This truth was never more forcibly ex
emplified, than in the manner in which
Chriftianity wa^ frequently received, at its
firft promulgation. - Built profefledly upon
the Law of Mofes, and replete with the
moft diredt references to the Jewilh types
and prophecies, the Gofpel fotight not to
overthrow, but to ?iccomplifli the vene
rable code of the Pentateuch. Through-^
out the whole of the facred volume of the
ancient Scriptures, the promifed Mefliah is
perpetually kept in view ; his charaft^r is
accurately delineated ; and his fufferings
are defcribed with a precifiob, to which. no

HOR^ MOSAICiE. 5
no human forefight could have attained, chap*
From the firft myfterious prediftion, that i.
" the feed of the woman fhould bruife the —¦ 
" head of the ferpent," to the concluding
declaration of Malachi, that " the fun of
" righteoufnefs fliould arife with healing
" in his wings ;" type is joined to type,
and prophecy accumulated upon prophecy,
till faith is raifed to the higheft pitch of
anxious expectation. At length the won
derful Perfonage, whofe advent had been
fb particularly announced, defcends from
the right hand of his, father ; and com
mences a life of patient fufFerlng, for the
fake of loft mankind. The Law now re
ceives its accomplifhment ; and the Gof
pel of Chrift is dlfcovered to be the end
both of the fimple worfliip of the Patri
archs, and of „ the gorgeous folemnities of
the Temple. The dufky fhadows of the
morning are difperfed ; and the fun of
righteoufnefs, blazing with inefiable luftre,
pours forth the full flood of day upon a
benighted world.
Th6 conne6lion between the two grand
component parts of God's cpvenant with
man, though fo repeatedly pointed out in
both, was neverthelefs incomprehenfible to
B 3 ^ num-

5 HORtE MOSAICS.
SECT, numbers of the Jewilh, aS well as of the
I. Gentile converts. This paft of the won-
 .derful fcheme of revelation became, even
to fome of the converted Heathens, foolifh-
nefs, and to fom6 of the converted Ifraelr
ites, a ftumbling-block. The errors of the
firft arofe, principally, from perverting and
undervaluing the Mofaical difpenfation :
the errors of the fecond, from miftaking its
intent. The Gentiles denied its divine ori
gin ; the Jews ignorantly fuppofed it to be
a perfed whole, when, in reality, it formed
only one half of the grand plan of grace,
and redemption, predetermined by God
from the foundation of the world.

I.
The Gno

!• The principal and moft dangerous of
ftics. the errors maintained bythefe Gentile con
verts fprung from that whimfical and fan-
tatlic fyftem of theology, the Oriental. phi-
lofophy. The Perfian dodlrine of two op-
pofite principles feems to have been the
true fource both of Griofiicifm antj Mani-
cheifm ; and it is eafy to conceive, what
ftrange confufion fuch tenets would occa-
fion, when applied to Chriftianity.
According to fome of thefe philpfoph'ers,
the good principle, whom they ftyled Or-.
muzd,

HOR^ MOSAICS. 7
mnzd, and who was the fountain of life, chap.
light, and happinefs, was an eternal and i.
necefTarily exifting being ; while the evil — ;  "
principle denominated Ahriman was a cre
ated God, who prefided over darknefs, vice,
and mifery.
Others again fuppofed them both to be
eternal ; and that, as Orrnuzd created a
number of pure fpirits, or angels, fimilar
to himfelf in difpofition ; fo Ahriman pro
duced a hoft of evil and corrupt Genii,
whofe temper refembled the depravity of
their author *.
To thefe opinions the Gnoftics adapted
Chriftianity. Upon their fcheme, the
prince of darknefs was the creator of the
world ^, in which were inherent the feeds
of all evil, compofed as it is of ftubborn
and corrupt matter. From this matter' he
* Hyde de Rel. vet. Perf. cap. 9.
^ This notion is hinted at by Clemens Alexandrinus,—
xaSawef viteit^n^uim 01 tov, ktio-tuv a,>Xov tivai •jrapa tat nigatot)
<rew;' aSsoi yaj «/ ^o|a/ avTof. Strom, lib. iv. According to
the account given of this feft by Epiphanius, the Creator
of the world was one of the Jeven princes of the fpheres,
whom they abfurdly called Sabaoth. Epiph. adv. Hsr.
lib. i. '
B 4 alfo

8 HOR^ MOSAICiE..
SECT, alfo formed, the bodies of men, and in-
I. clofed within them rational fouls, which
-"  were particles of the pure and ethereal
light, that compofed the eflence of God.
Such imprifonment is equally againft the
will of God, and the inchnatipn of th-e,
foul, which , loaths its bafe and terreftrial
companion, and perpetually ftruggles to
regain its native freedom.
The fame evil being, whom they fome-.
times called demiurge, \vas the Gbd of the
Old Teftament, and' the author of the,'
Jewifh law ; a law confifting of carnal or-;
dinanc«s and ceremonies, which, as they
concern matter, muft necefTarily .partake
of its evil properties. Such a, law was
folely palculated to debafe that nation ^ihto
the moft abjed: fl'avery, and to withdraw
their fouls from tjie contemplatlpn of their
celeftial origin, by plunging thern into the
midft of ceremonial obfervances relating
merely to the body.
The author of light and goodnefs at
length pitied the miferable ftate of man
kind, who all, as well' as' the Jews, were
untler the tyranny of the prince of dark
nefs. The modes indee'd of their fervitude might

HORtE MOSAICiE. 9
might vary, but the minds of ail were chap.
equally darkened, and they all bowed their i.
necks beneath the galling yoke of this 
powerful ufurper. The fupreme Being
fent a celeftial meffenger from the fulnefs '^
of happinefs and glory, in which he dwelt,
and invefted him with a human form ^.
The name of this heavenly delegate was
Chrift J and, though in appearance a man,
yet he was in reality only a fhadowy phan
tom. His body was not like our bodies,
but merely vifionary ; fince it would be
contradldory to imagine, that he, who
came to oppofe the influence of matter,
fhould be clothed in matter ^

^ Epiph. adv. Hasr. lib. ii,
' Epiph. adv. Hasr. lib. i. Dr. LarJner, in his Supple
ment to the Credibility, is unwilling to allow, that St. Joha
wrote his Gofpel in oppofition to the Docetse ; but the ge
neral opinion, refpefting the purport of that Gofpel, is cer
tainly flrengtheiied very confiderably by the words of Igna
tius of Antloch, the difciple of St. John, and who confe-'
quently may be fuppofed,. in an efpecial manner, to have
entered into the views of his mafter. Ao^a^u iriaav Xfirov tou
©£0» Toi/ iiTux; Vfia; aoipurana. Evovjcra yaj Vf^ai xaTKpTKr^xsjSf
£» aKiSTiTf ¦Ejirw, uairt^ y.aSrih,uiAevni cv ra rocvfu tu xffia Ijjo-s
X^ij-s, o-afxi TE xai •nvivi/.an, xai Ej)!ao-/iEi/sj iv ayam iv t« aii
/*aTi X^irs, 'TrivT^tifotpofyijiivous ei? rot KVfiov rijiuv, a^nSu; ana. ek
yEve; AaSiJ" xaras c-a^xa, vlas Seb xocTa &£^^|K(i y.at bjiia^it Seoi'j
yiyini^mioihii^aq ek TrajvEi/ov, ^i^dTrrnriAint vita Imocmv, tta

10 HOR.^ MOSAICS.
SECT. This iliuftrious perfonage immediately
I. attacked the ftrong holds of the prince of
— ;  darknefs, and ridiculed the authority and
inefficacy of his rites and. ceremonies/.
While he attempted to withdraw the hu
man foul from the intolerable thraldom
impofed upon her, he laboured alfo to raife
her thoughts to the bounteous author of
light and goodnefs, and to elevate her con
ceptions above the fordid views of the Ria-
terial world. Since the. foul was for a
feafon linked to a grofs and fluggifh^ yoke.-
fellow, fhe was to anticipate with joy the
moment of her emancipation from fo dif-
graceful a fervitude ; and in the mean time
was to cooperate with the heavenly teacher,
by making fuch a progrefs towards internal
purity, as her prefent fcanty powers would
permit. This could only be effe(9:ed by a
vigorous refiftance to the paffions and ap
petites of the body ; and the moft effedual
sr^ijfaSj) it«.tra Sixaioa-vsn m avrg. AA'uSia; sm novria Ht^aiTU xat
Bfuoovitrfaf^av xet.^'riKu^nKiv in-tg njji.m it aapxi — TavTa yag
'smna i'aa^iit h' iift.a,(; Iva cnuSajftEv. Kai aXsiSar sTta^eii, ui xav
a^ri%s anr'nffBv lauTon,, avx icrTrif amrai rus; ^Ey8<ri^ to hixiiir
ct.iiro>, TTETrotv-Ei/ai, avrah To cfoxEiv ami, xai, aaSftif, ^(otHtrir km
cr-VfiSria-iTat uuroi;, mnr axraj/.aTois xai ^fls((*o«Koif Eyw ym^ xat
fi.'.ra Tr,f awf-au-ii, e» o-«pi^t uvTot oi&>, x«i mrtva ona,, Epift.
ad Smyrn.
' Iron. lib. i. c. 29,
way

liORJE MOSAICiE. u
way to fubdue this domeftlc and confe- chap.
quently more dangerous enemy, was to i.
pradllfe continual abftinence and mortifi 
cation. Thus, even in this world, it was
poffible to attain to a confiderable degree
of abftradlion from the concerns of the
flefh, by macerating the evil matter of
which the body is compofed, till every
grofs and impure incHnation died away
within it^.
s The doftrlne of the metempfychofis was llkewife main
tained by the Gnoltics, for the purpofe of purification from
the taints contrafled in the flefli. The peculiar manner, in
which they expreffed this tenet, Angularly agrees with the
notions of the philofophers of the eaft, from whom indeed
their fantaftic fyftem of theology was borrowed. Epipha
nius informs us, that " They conceive the Ruler of this
" world to be in fhape like a Dragon, and that the fouls of
" men, during a flate of unconfcioufnefs, are firft abforbed
" by him, and afterwards again emitted upon the earth.
" They next pafs through the forms of fwine, and o.ther
"animals, and are then again hurried. through tlie fame
" lofty revolution as before." Epiph. adv. Haer. lib. i. In
this paffage may be evidently difcovered that belief in a
kind of fidereal metempfychofis, which formed fo promi
nent a feature in the religion of the Oriental world. The
Dragon here fppken of appears to allude to the Draco and
Serpentarius of the fphere, which were introduced into the
Eleufinian and Mithratic myfteries, where the paffage of
the foul through the different fidereal orbs in its progrefs to
purity was exhibited.' Maurice's Ind. Ant. vol. v. p. ^^6.
and 996. Porphyry, in his treatife upon the Homeric cave
of the nymphs, accurately defcribes the whole of this ima
ginary

iz HOR^ MOSAICS.
SECT. A do&ine fo fplrltualized as this, and
i.^ fo 'oppofite to, and dfeftrudlive of, the reli-
-glon of the God of the Jews, could not
fail both to alarm and irritate that ufurper.
Burning with rage to fee >his dominions
thus invaded, he flirred up his faithful ad
herents, the^Priefts and Pharifees, to a bit
ter and determined oppofition of thefe in
novations, and transfufed all his own ve-
. nom into their bofoms '^. The confequence
was, that they apprehended Chrift, con
demned hira to death, and crucified him.
But, though he appeared fo the eyes of
the fpedators to die, the whole fcene of
his torments v/as a mere deiufion ; for his
body being -vifionary, and not fubftanti'al,
it was impoffible, that he' fhould really
fuifer> for the fins of the world, the pains
which he feemed to undergo, upon the
trofs. This however -did not happen, till
Chrift had fojourned a fufficient length of
glnary metempfycfaofis. Mo at ravras eSehto wuX*?, Ka^y.i-
vov, xcci Atyoxifm, at OsoXayai' tlXarut Je ^ua rojj'.nx, c(pr)' rovruy
h KafKiTOiTftEf EtTOi, &' tr cflsTiao-iv al -^vxat' Aiyaxtfuv h, fi' oil :
Kiiaa-m- aTi^a, Kcc^xm^ f^tv, Bsp«of xai xaraSaTmqs' AiyoxEfWf
^E voTiOf, xai avaQarixo;' sri ^E T« /xEV. -Bspii*, -^vyuy 51; ysnaiii
xaliKo-wi/- — ra h Nolia a ^sfcij, bSk^ tu» ei; Geus ctnsi^ai, PoRPH.
de An. Nymph.
^ Iren, lib. i. c. 34.
time

HOR^ MOSAIC.E. 33
time upon earth, to anfwer the ends of his chap.
miflion. His apoftles and difciples, ani- i,
mated with the fame zeal, continued to 
preach the fame dodlrines of mental purity
and abftradtion, in defiance of* the oppo
fition, that they every where encountered
from the wretched tools of the Prince of
darknefs. Hence arofe bloody perfecutions,
which neverthelefs were entirely difregarded
by the true convert ; becaufe, though they
might injure his contemptible and material
part, yet they tended only to refine and
purify his foul, rendering it more fit to be
received into the fulnefs of Go^.
The natural confequence of thefe fan
taftic and impious tenets, was the entire
rejeftlon of the Old Teftament ; not in
deed fo much, as an impofture of human
contrivance, but as being the invention of
their profeiTed enemy, the author of evil,
and as tending therefore to reduce the foul
under the dominion of corrupt matter'.
They llkewife were obliged to rejedl all
thofe parts of the Gofpel, which contra-
dldled this prepofterous dodrlne, as if they
were only traps laid, to infnare their faith,
' S, Aug. Conf. lib. V. Sc Iren, lib, iii, c, 12,
by

14 HORiE MOSAICS.
SECT, by the cunning of the Prince of darknefs \
I. In order to preferve confiftency in their
 — notions, they traduced the moft illiiftrioug
perfonages that flourifhed under the Law';
while they confidered with the higheft de
gree of veneration thofe charaders, whom
the- Old Teftament reprobates as abomi
nable. Thus the ferpent, that feduced
Eve, was a benignant fpirit, whofe only
aim was to free our firft parents from the
tyranny of the Prince of darknefs. Korah,
Dathan, and Abiram, who oppofed Mofes
the inftrument of the God of the Jews,
and perifhed in confequence of it, were
courageous affertors- of the truth, and mar
tyrs in the caufe of virtue. Nay, even the
moft abandoned and profligate charad;efs
recorded in Scripture'", fome of whom fiif-
fered a dreadful and exemplary punifh-
ment ", were extolled by this perverfe and
wrong-headed fed:, as mirrors of goodnefs,
and patterns fit for imitation".
^ Iren. lib. i. c. 29.
1' S. Aug. Conf. lib. iii.
" Iren. lib. i. c. 29.
" Gen. xix. 24.
° Notwithftanding the vaurlted fpirituality of their "doc
trines, many of thefe heretics, afting up to this idea, were
immerfed in the groffeft profligacy of manners ; a melan choly

HOR^ MOSAICiE. 15
Thefe are the principal outlines of Gno- chap.
fticifm, or Chriftianity, if it can be called i.
by that holy and reverend name, adapted 
to the vagaries of the Oriental philofophy.
Some of the features did indeed occa-
fionally vary, according to the depraved
fancy and vain imagination of different
herefiarchs, who ftarted up during the two
or three firft centuries after Chrift, but the
fubftance remained nearly unaltered. Truth
alone can boaft of abfolute unity; error is
ever various and changeable p.
choly proof of the tendency of human nature to evil, when
It fets up its own fpecnlations above Scripture. Eic-in S'' oi
Tvi/ 'aat^tijA.av A^poJiTJii' xottavtat juvr^xriv atayofevacnt — paat y uii
Tiva avrctiv, viiJ.ET£pa wap^ivUf upaua tyiJi OTj^tc, f^cfoa-eX^otra ^atxi^
Tey^aTfiat, Uavli ru aHavli ai ^thi. Clem. Alex. Strom, lib. iii.
Theodoret likewife reprobates in ftrong terms their abomi
nable corruptions. Tiu Je xai jEfOfioSETJijM.EHjn wag' uutuv xai
•aqa-fiojAttTit Xaymat, sJe tut en trxm Tt; TiSfajj.ii.eiiuii avacr^oir
at ri (pfaaat, » \iyovruii uMmh axaaat' taanias a'jroTiEiwEi xai Toy;
En-iffijfioti; T>); acTEXyEiaf ifyaraf. Haeret. Fab. Ded. The im
purities of this deteftable {e£t are detailed with fo difgufting
an accuracy by Epiphanius, that I refrain from quotirtg his
words. P A more particular account of this feft may be found in
Epiphanius, under its various branches and denominations,
for the word Gnoftic is a generic term. Kat •srai'TE; rwj-t^K?
lauTS; utajiaaat , OviiKitnutag te, ^tijUt, xai oi Wfo avra TwfiKoi.
AMm xai BanXn^rt;, xai HaTogH^o;, xai KoAogSacro?, nToTiEf^aios
T« xai Texmhi;, Kaftroxfai;, xai aXAoi lir^Eioti;, EpiPH. adv. Hae-
ref. lib. i. See alfo Iren. lib. i. paffim.
2, Ce-

tS UORJE MOSAICiE.
. SECT. 3. Cerinthus fuppofed, that the God of
I, the Jews was not the eternal and inde-
-^ — ¦ — pendent principle, of evil, but a created
ceriwhus. being, who, although the Author of the
uniVerfe, was at the fame time ignorant of
his own origin. The Almighty fent .Chrift
to* refcuejnankind, and efpecially the Jews,
from his tyranny. This celeftial being, de-
Icending in the form of a dove, chofe for
his mortal habitation the perfon of Jefus,
the fon of Jofeph and Maty, a Jew emi
nent for his piety, and the devotion, to
which he had elevated, his foul, by ab-
ftrading it from the taint of malignant
matter. The God of the Jews, enraged at
the doctrines which he taught,'as tending
to fubvert his empire, ftirred up the rulers
againft him, who, in conjunction with the
R,oman power, crucified him. , Then it
was that the celeftial Spirit quitted its
temporary abode, and returned into the
bofbm of God, While the man Jeflis alone
was left to fufFer a painful and ignominious
death. Notwithftanding the low opinion,
which Cerinthus entertained of the God
of the Jews, yet he prefcribed to his fol
lowers the obfervance of part of the Mo
faical Law 5 herein differing moft abfurdly
from the other Gnoftigs, who at leaft had the

tiORJE MOSAICi^:, 17
the merit of being confiftent in error, how- chap.
ever grofs might be their miftakes'''. 1.

^. Manes, who flouriflied in the third 3

century, mixed the philofbphical fpecu-
lation of the dodlrine of two principles,
with the Perfian theology of a middle God.
That chara6ler he applied to Chrift, and
adopted, in addition to his other opinions,
the tenets which the Mithratic myfteries
taught refpeding a purification, to be ob
tained only by the tranfmigration of fouls,
and by their fiiffering the pains of two
fucceffive purgatories of water and fire \

1 Theodoret. Haeret. Fab. lib. ii. c. q. — Epiph. adv. Hae
ret. lib. i. — Eufeb. Hift. Ecclef. lib. iii. c. 38. — Iren. lib. i.
c. 25.
"¦ The Eleufinian myfteries, in which thefe doftrines were
maintained, appear to have been much the fame as the Mi
thratic. See Porphyr. de Antro Nympharum, and War-
burton's Divine Legation, b. ii. feft. 4. According to the
latier of thele Authors, the fixth book of the .^neid con
tains a poetical delineation of them. There is certainly one
paffage, which fingularly agrees with the Manichean notion
of penance.  " Aliis fiib gurgite vafto
" Infe6him eluitur fcelus, aut exuritur igni."
MsitiA. lib. vi. ver. 741.
It is not improbable, that the notion of a kind of purgatory
after death, equally adopted by the ancient Perfians, Mani-
cheins, and Papifts, may have been derived from Hindoftan.
In the Inftitutes of Menu, the foul is faid to fuffer torments
VOL. II. c , after

Manes.

i8 HORiE MOSAICiE.
SECT. Like, the other Gnoftics, he fuppofed mat-"
I. ter to be inveterately ftubborn and cor-^
 rupt ; but, ihfiead of afferting the world
to be the work of the evil principle, he
corlceived that God was compelled to form
it out of this matter, becaufe a certain
portion of^ divine light had become ein*-
tangled with it\
According to his fyftem, the end, which
God propofed in creating the world, was
to make it a receptacle for mankind, whofe
firft parents had been created by tKe prince
after death, in order that it maybe rendered fufficiently pure
from the corruptions of the flefti, to enjoy the , happinefs of
heaven.'" By the vital fouls of thofe men, who have com-
" mitted fins in the body reduced to afties, another body
" compofed of nervBs with five fenfations, in order to be
" fufceptible of torment, fliall certainly be affume4 after
" death ; and being intimately united with thofe minute
" nervous particles, according to their diftribution, they
" ftiall feel in that new body the pangs inflifted in each
" cafe by the fentence of Yama. When, the vital foul has
" gathered the fruit of fins, which arife from a love of fen.
" fual pleafure, but muft produce mifery, and when its taint
" has been thus removed-, it approaches again thofe two moft
" effulgent effences, the intelledlual foul, and the divine
"fpirit." Inftit. of Menu, c. xil. 16. '
' JIpeerxEi/xEM) ^e ekeih, (fc. Im) xai v-rrtf avro (fc. (p0,) j-fa-
Seip-b, xaTiTTiE TO TOE/tipEi/, xai TOfoa-r^ESu.xai xaSawEf tim btijie-
/ irafv "Bayf trnrSE* arayxao-Sjjvai, (fasi, tok Sto. ^>,/<ioyfywrt.
/ Toj/,xofl-^o»,'. Ts^EOD. Haei;et, Fab. lib. i. c?26,
of.

HORiE MOSAICiE. 19
of darknefs. That malignant being, whom chap.
he denominated Sacla, exercifed this ad; of i.
his power, by inclofing within a material 
body a fpark of the divine light ; which,
during the confufion and , tumult of the
battle between the rival principles, had
been plunged and entangled in the fub
ftance of corrupt matter. Hence it is,
that, while the divine and immortal part
of man prefTes eagerly towards its native
fkies, it is clogged and impeded by the
grofs terreftrial particles, which compofe
the body'.
To enable the foul gradually to extricate
itfelf from the gloomy dungeon, in which
it is imprifoned, God placed man in. the
world which he had created, as a proba
tioner for heaven. During his refidence
here, it is his duty to wage unccafing war
with the appetites of the flefh and the
grofs propenfities of matter, and to en
deavour to fubdue his corporeal frame, by
the fevereft penances and mortifications.
God, willing to grant him every afTift-
ance requifite for this purpofe, produced
* Epift. Marcelli apud Epiph. adv. Hser. lib. ii.
c 3 an

so, HORiE MOSAICiE.
3ECT.'an emanation from his -0\vn fubftance of
I. two exalted beings, Chrift and the Holy
 — Ghoft", Chrift, the mediator between
God and man, is the middle God of the
Perfians, called by them Mithra.
As for the fentiments of Manes refpedt-
ing the Holy Ghoft, they are not unlike
thofe, which many of the Greek and Ro
man philofophers entertained of the foul of
the world ; an energetic and vivifying prin
ciple, which pervades all nature, from man
himfelf, down to the loweft modification
of matter \
<' Principio, coelum,.ac terras, campofque liquentes^_
" Luqentemque globum lunae, Titaiiiaque aftra
" Spiritus intus alit, totamque infufa per artus
" Men§ ag.itat molem, et magno fe corpora mifcet.
" Inde hominum pecudumque genus, vkaeque vo-
" lantum,
" Ec quse marmoreo fert monflra fub sequore pontus.
" Epiph. adv. Hasref. lib. ii.
'^ The Pantheiftical fentiments of the Gnofiies, f h« prede-
ceffors^ of Manes, appear from the following pafifege of Epi-;
phanius. <ba.axa\ioi yap oiTu^, (fc. Gnoftici) 5t» jst!* eti opous
' £t]/>lXij, xo!> ' Ei^oy av^fiOTroii /.teex^oy, xai a^T^ov xaT^oSot, xai Tixovfx
ierti (pmtiv ^joVTU?, xai tiyyitrcc T8 axsirai, x«i tTiaXjjo'E ¦ wpos jj^t,
XKi tmet' cyu <rv, xai erv tyu' xai eyu av, xat au eya'\ xat ima laa
3K> iyio sxEi inni, xai It airatnt iifii tinru^jnitini' xai odsv tat hthtit
irvM.iysii jm,e, i^e h cvfAtyut, e«iito» <7v>.>^tytii. EpiPH. adv.
Hasref., lib. i. See alfo S. Auguft. Conf. lib. iv. " Igneus

HORiE MOSAICiE, 21

I.

" Igneus eft.ollis vigor, et coeleftis origo CHAP
" Seminibus : quantum non noxia corpora tardant,
" Terrenique hebetant artus, moribundaque mem-
"braV '
With equal propriety, we may deferibe,
in the words of Virgil which Immediately
follow this paflage, the Manichean dodtrlne
refpedling the fituation of the human foul;
the penances it is to undergo in order to
extricate itfelf from its grofs material prl-
fon ; and the final beatitude to which it
will attain, provided it perfevere in the
road to. purification.
" Hinc metuunt, cupiuntque, dolent gaudentque ne-
" que auras
" Refpiciunt, claufae tenebris et carcere cseco,
" Quin et fupremo cum lumine vita reliquit ;
" Non tamen omne malum miferis, nee funditus
" omnes
" Corporeae excedunt peftes ; penitufque necefle eft
" Multa diu concreta modis'inolefcere rrriris.
" Ergo exercentur poenis, veterumque malorum
" Supplicia expendunt. Aliae panduntur inanes
'¦¦ Sufpenfse ad ventos : aliis fub gurgite vafto
" Infedlum eluitur fcelus, aut exuritur igni.
" Quifque fuos patimur manes. Exinde per amplum
" Mittimur Elyfium, et pauci laeta arva tenemus :
" Donee longa dies perfecSto temporis orbe
** Concretam exemit labem, purumque reliquit
" iEthereum fenfum, atque aurai fimplicis ignem'."
y Virg. iEneid. lib. vi. 724.
c 3 Manes

42 HORiE MOSAICiE.
SECT. Manes, in his fentiments concerning^ the
I. perfon of Chrift, refembled the other Gno-
¦  : — ftics. He fuppofed, that our -Saviour was
not invefted with a real body, but was
merely a vifionary appearance ^ confequent-
ly, although the fpedators imagined that
he fuffered death upon the crofs, yet they.
¦were entirely deceived, fince the whole was
an illufion, and nothing of the fort truly
happened '.
His do(flrine of purification is manifeftJy
borrowed from the rites of Mithra. He fup
pofed the foul to pafs fucceffively through
a fphere of water, and another of fire, by
which every taint of fin was eradicated ;
the violence of the folar heat burning out
thofe inveterate impurities, which the mild
ablution of the lunar water was unable to
remove ''. So fevere a. penance were even
¦^ Theod. Haeret. Fab. lib. i. c. 26. S. Auguft, Conf.
lib.-v. Epiph. adv. Hae^. lib. ii.
* HoTE Je ts'kaia \iyamz iitai (fc. toU i?no» xai T))» ceXjiwij)
T«s TWn Ti'SivtaniMit ¦^v/ac,, aira rni iXtis jM,ETayo»ta 'Srpor to f^f,
ofTw yap (priffi Kara ^e^oj t>]? tjovripaq a^a^^arlfiTai x^asriu^,
Theodor. Haeret. Fab. lib. i. c. 36. The Pantheifm of Ma
nes, and the; purification of the foul, are thus fpqken of by
Epiphanms. Emai yap (ptiai afTo;, xai 01 aTT/auTU Mavi;!^«ioi,
Ti)* •\'V)(fit fiipoi Jiov, xai air awTS aTioir'ffaiT^iia'aii, it ai)^ij.a-
?M<ria ap^avTUt TMf !»>TiXEif*Eii)); aj^»j} te' x«i |t^)is, xftlaSE^AijiS-ai m

RiE MOSAICiE. 27
r» •*
the very beft of men obliged to undergo, chap.
in their progrefs to final beatitude. But i,
as for thofe, who gave -themfelves up to 
the pleafures of the flefli, and had not felf-
command enough to mortify their bodies,
they were deftlned to a yet feverer fate ;
nor could their fins be expiated, till they
had paffed through a long courfe of tor
ment and fuffering, inflicted upon them
by evil demons''. At length, when the fi
nal dlffolutlon of all things fliall have ar
rived, this material world will then be con-
fumed by fire ; and the evil principle, and
his aflbci'afes will be confined for ever in
outer darknefs, from which all hopes of
emerging are prevented by a battalion of
infernal fpirits, who are fo inveterately
wicked, that no penance can wafli out
the atrocity of their guilt.
Manes, finding his favourite Mithratic

EV ToK o-WjLtao-i^Taj ^J/tjp^aj (d*E) rut Ti'KivywvTm ai^pcoTrm — ^a-^
iDisif aaaii' ^E^Eo-Sai d'E ewi to Bxa(pai' laT^aia yap SeTiei, Xiyat iAioj
TE y.ai o-E^uHin. EIpiph. adv.T3[aeref. Ub. ii.
Kai, lat c|£?iS>i i ¦^I'XI /.") yiHTU rvit aXiiBsiai, 'aa^aai&arai
Tpis efai/AOO-iv, OTtUi ^afiaautri' avTiiv it t«ij yattai; tb ¦z^y^o;, xai
fj.na trit mai^ivtnt i/.srayntiTai ei; crujj.aTK,'ha ^xjAaa^By' xxi
iira ^oAXETai ei; to (i'.ya 'mvp, a^pi tnq avvxihuai, EpiPH, adv,
Hseref. lib. ii.

c 4 philo-

H -HORiE MOSAICS.
SECT, philofophy completely at variance with the
I. Old Teftament, and the greateft part of
 the New ; and that, let hirn retain which
he would, he muft give up the other; fuf-
fe;-ed the prejudices of education to pre
vail, folfowed the example of the other
Gnoftics, and at once rejedted all the Old
Teftament, and fuch parts of the New, as
could not be reconciled with his fcheme"^.
The Mofaical difpenfation was, as ufual>
afcribed to the inventive tyranny of the
prince of darknefs, whofe kingdom Chrifl
came to overthrow ; and thofe pafTages iij
the Gofpels, Adls, and Epiftles, which tjuild
Chriftianity upon the foundations of Ju
daifm, were ' rejefted, as originating froni
the fame malignant power, and as corrup
tions and iriterpqlations of his Jewifh fub-
jefts. The Herefiarch further declared himfelf
'^ EiT« maXit Xsyst o avroq Maui?, ov Svsarai Ims ^i^aaxaXov
ll»a^ 'BjaXaia xai xaitn ina%xn — ei ^e i jhek laaXaia hoq, xai n
xaitn Ta aJiXa, tb ^e xaXy Seb srit it xainj AiaStixn, btojdjou K' V
•aaXaia. Epiph. adv.' Haeref. lib; i. tlEpi h rwt map' iui,
mpo^virat, btws Xiyii' imtivna utai arttcia?, ijtoi avo/iiaf ts o-xo-
TBj, TS. a^r' apx'JS '""^""•ro?- Ibid. Tot h XaMaana (©em)
/XETa Muva-iuq, xai rm lii^aiut, xai Tut U^sut, Tat ufj^osra Xtyii
iltai TS trXOTBf, Ibid.
to

HORiE MOSAICS. j,
to be the Comforter promifed by Chrift"^, chap.
and afferted, that it was his commiffion to i.
put the finifhing ftroke to the plan of our 
redemption, by commanding all Chriftians,
who hoped for falvation, to mortify and
fubdue the corrupt matter of their bodies.
Thus every innocent gratification was to
be abftained from, and all the bleffin.'is of
a bounteous Creator to be abhorred, as
containing in them the feeds of evil. Such
as afpired to the higheft rank among his
followers, were debarred from marriage',
<^ Theod. Haeret. Fab. lib. i. c. 26. Epiph. adv. Haeref,
lib. ii. Eufeb. Hift. Evang. lib. vii. c. 31.
' This prohibition was in ufe likewife among the fol
lowers of Marcion ; and indeed it feems to be the neceffary
confequence of the notions entertained by the Gnoftics re-
fpefting the malignity of matter. The precept and its mo
tive are both clearly fet forth by Clemens Alexandrinus.
AAA 01 [Ait aiTo Mapxtojiio? (pvcrit xaxvjt ex te vKviq xaxv,^, xai ex ^i-
xaiou yito[/Lit'/jv oriy.iavpyov' u ar) Koyaj [/.i/j iSsAo^EVoi Tat xaijjxoti Tot
ccjro oyj[xitipyti yEtof/.£tot aVfj.'TrXYipi^t , airz^^cr^ui yxfAov l^aXovTai,
Strom, lib. iii. The fame Author fpeaks in fimilar terms
of the Gnoftics in general. Toi; h Euipuftw; ^' lyx^aTtia; aa-E-
feBerii', ei; te Tr,t xlitnt xai Tot ayiov OYjfjLiovpyat Tot isatToxpaTopa
fiovon Seov, xai Maaxavai jjlvi iut 'Bja^aSi^icrBai yajAOt, xai icaiJo-
TToiiaf, |t.t)jd'E atT£iaayiit tui xoafj.u Sv^v^aavTai; btephi;, fjLYih etti^^c-
fYiyiit Tu ^ataTu Tpop»]>. Ibid. Manes goes fo far, as to pro
nounce marriage to be an invention of '-he Devil. Tov h
yafnat tou haSoXou tojj.a^i3-ias ^ijyi, Theod. Haeret. Fab.
lib, i, c. 26.
the

35 HORiE MOSAICiE.
SECT, the .ufe of animal food, and wine, as tend
I. ing to detach the foul from heavenly con
"¦  templation, and as entangling it ftill mpr
inextricably with grofs and corrupt mat
ter.

4, .4, From what has beeri faid, it is evi
iarheVeti^s?dent, that the grand herefy of the Gno
ftics, which 'comprehended a variety of dif
ferent feSs, entirely cut afunder'the. lin]
of connexion between the Mofaical am
Chriftian difpenfations; For, however th
heads of thefe various fedls jnight difagre
among 'each other in fqme particular points
in one .they all coincided. , Cerinthus, El
xai, SaturninuSj Manes, Cerdo, Marcion
Bafilldes, Valentine, the Cainites, and th^
Ophites, all denied the Mofaieaj^^ difpen
fation to be the work of God \ thoug]
fome attributed it to the evil demon, an«
others to a powerful and degenerate angel
whom the Jews worfhipped as God ^. Th(
natural , confequence of thofe fentiment
was, that they all denied the connedlioi

' An accurate account of thefe heretics and tbeir doc
trines may be found in Irenaeus, Epiphanius, and Theo
doret. betweer

HORiE MOSAICiE. a/
between the Law and the Gofpel ; and, chap,
inftead of believing that Chrift came to i.
confirm the ancient covenant, they fup- -^  "
pofed that the end of his miflion was its
deftrudion.

chap.

28 HORiE. MOSAiICiE.

CHAP. II.
lERR'OK. RESPECTING THE CONNECTION OP
THE LAW AND THE GOSPEL PECULIAR;
TO THE JEWS. I. THE GREAT BODY OF
THE JEWISH NATION. 1. THE JEWS WHO
EMBRACED CHRISTIANITY DURING THE
MINISTRY OF OUR LORD, . 3. JEWISH
CHRISTIANS AFTER THE DEATH OP OUR
LOR,D.
%ain^the J- HERE is yet another error refpeding
/conneaion the conncdlon of the Law and the Gof-,
of the Law
andtheGof- pgi [^ whlch manv of the primitive Tew-
pel peculiar r ' ' 1/ r •'
to the Jews, ifh Chrlftlaus wcrc involved, and in which ,
the whole body of the Jewifh nation, as is
ftill the cafe with their defcendants, vvas
deeply immerfed. Through the prevalence
of this error, they totally miftook the in
tent of the Law, fuppofing it to be a ¦ per
fect whole, when, in reality, it formed only
the firft half of God's gracious covenant
with man.

The great I, The Jcws, a grofs and fenfual peo-
jewI(hna-° pie, had, long before the time of Chrifi,
tion. ac-

HORiE MOSAICiE. 39
accuftomed themfelves to confider the chap.
fplendid feftivals, bloody facrlfices, and nu- 11.
merous ceremonies of their law, as really •-
and intrinjically pleafing to God, notwith
ftanding the frequent and exprefs declara
tions of their prophets to the_ contrary^.
Owing to this perfuafion, they could not
bear the idea, that it was ever to have an
end ; ftill lefs could they conceive it pofS-
ble, that the Meffiah himfelf fliould be the
inftrument of its dlffolutlon. From the
figurative and ecftatic language of the in-
fpired prophets, when they painted, in
glowing colours, a victorious and warlike
prince, fprlnkled with the blood of his
enemies, and triumphing over the proftrate
Gentiles, they imagined, that thefe predic
tions were to be literally,' inftead of fpi-
ritually, fulfilled *". They anticipated with
joyful expe(ftation the moment, when their
conqueror and deliverer was to appear, and
^ This affertion is pot to be taken in its ftrifteft and moft
abfolute fenfe ; for many of the Jews did look forward
ihrpugh their ceremonial law, to its completion in the Mef.
fiah. Vide infra, Seft. II. Chap. V.
'' It is poflible indeed, that thefe prediftions may telate
to the fecond advent, in which cafe they will, in fome mea-
fure at leaft, be fulfilled literally. But 'whatever be the true
interpretation, the Jews were clearly miftaken in applying
them literally to ih^firji manifeftation of the Meffiah. refcue

30 HORiE MOSAICS.
SECT, refcue them from the yoke of the Ro-
I. mans. They had not fufficient purity of
¦  heart, to pray humbly to God, that he
would be pleafed to liberate them from
the heavy bondage of fin, and the corrupt
appetites of their nature ; that he would
teach them, inftead of being fubjeft to a
round of ceremonies, fignificant indeed but
highly burdenfome, to offer up to him the
lively facrifice of thankfgiving, and to bear
the badge of circumcifion in their hearts.
Far different thoughts from thefe were
they accuftomed to" cherifh; thoughts equal
ly abhorrent from the wifdom and the good
nefs of God. They vainly hoped, that the
temporal glory of the fecond temple would
be greater than that of the firft ; and that
the fplendid pageant of feftivals and cere
monies would be once more prefented to
their longing eyes, with a luftre, fuperior
even to the pomp and majefty of the reign
of Solomon. They grofsly and impioufly
fancied, that the King of Glory, the Seed,
in whom all nations fliould be bleffed, was
to defcend from heaven, for no other pur
pofe, than to gratify the pride and evil in
clinations of the ftock of Abraham. Under
his banners they were to go forth con
quering

HORiE >IOSAICiE, 31
quering and to conquer ; the blood of the chap.
ilain was to mark the progrefs, and the n.
groans of the dying were to celebrate the  ¦
triumphs of the Prince of Peace, The van-
quifhed Romans were in their turn to bow
the neck before the lordly Jews ; and the
earthly Zion, enriched with the fpoils of
the whole world, was to be the feat of
univerfal empire. The defire of all nations
was to be the jperfecutor and enflaver of
mankind ; and Ifrael alone was to be ex
alted in that day, at the expence of fuffer
ing humanity.
As this difpofition of the Jews is clearly
fliewn, on the one hand, by their rejection
of the true IVJIeffiah, who would not flatter
their ambitious views, and who conftantly
aflerted, that his kingdom was not of this^
world ; fo is it lio lefs fhewn on the other,
by the readinefs with which they liftened
to falfe' Chrifts,~who never failed to pro-
mlfe them fbvereign fway, as the only me
thod of gaining their affe<flions. Once in
deed, during the life of Jefus, the people,
aftonlfhed at his miracles, but ftill under
the influence of this miftaken notion, would
have made him king by force : but this he
could not fuffer, either confiftently with the

33 HORiE MOSAICiE.
SECT, the nature of his real kingdom^ or without
I. encouraging and promoting their error.
 The ftrange perplexity, into which the Jews
were thrown at the fight of his miracles,
while they were unable to reconcile the
humble appearance of our Lord with
the pompous expedations which they had
formed of the Meffiah, is ftrikingly de
fcribed in feveral parts of the Gofpel. They
were unwilling to give up their precon
ceived opinions, though they knew not
how to account for fuch an exertion of fii-
pernatural power, by any perfon inferior in
point of dignity to the Meffiah '^. As the
Jews, in the time of our Saviour, could
not bear to imagine, that the Law of
Mofes was ever to have an end ; fo is their
pofterity equally blind to the connexion,
which fubfifts between the two difpen
fations.
2. 2. The fentiments of thofe Jews, who
v/hoe^rJT' embraced Chriftianity during the miniftry
Chriftianity of our Lord, arc nearly allied to the pre-
miniftry^'o'f vaillug notlou of a fecular deliverer. The
our Lord, national error refpefting the character of
the Meffiah infeded even the Apoftles,
<^ See John vii.' and xii.
whea

HORiE MOSAICiE. 33
when firft converted, in common with chap.
their unbelieving brethren. They, too, f(ind- 11.
ly hoped one day to fee the lowly Jefus, a "
mighty temporal prince ; and expected, that
they, who had fhared his humility, fhould
be partakers of his power and glory. This
is fiifficiently evident frorri a variety of paf-
fages contained in holy Scripture. ;
" Then he took unto him the twelve,
" and faid unto them. Behold, we go up
" to Jeirufalem, and all things that are
" written by the Prophets concerning the
"¦ Son of man fhall be accorriplifhed. For
" he fhall be delivered unto, the Gentiles,
" and fliall be mocked, and fpitefully in-
" treated, and fpitted oh : and they fhall
" fcourge him, and put him to death : and,
*' the third day he fhall rife again '^."
" ¦ Such is the defcription, which the Mef
fiah gives of his' humiliation and fufferings ;
-circumftances, which had never once oc-
<;urred to the afpiring and worldly-minded
Jews ; accordingly, we find that his Dif
ciples were totally at a lofs to comprehend
his meaning. " And they underftood' none
" of thefe things, and this faying was hid
<* Lukexviii. 31.
Vol. II. © "from

34 HORiE MOSAICiE.
SECT. " from them, neither knew they the things
I, '* which were fpoken."

The fame obfervation may be made on
the defponding language of the two dif
ciples, who were paffing from Jerufalem
to Emmaus. "We trufted that it had
"been he, which fhould have redeemed
" Ifrael." The death of Chrift had put an •
end to all their hopes, and they concluded
themfelves to have been miftaken in fup
pofing him the promifed Saviour., For a
feafon, they were as blind as the other
Jews to the real dcfign of his miffion ; and
imagined, that fuch an ignominious pu-
niftiment as crucifixion was utterly iticom-
patlble with the charadler of him, who
came to reftore the legal obfervances with
additional fplendor and majefty. They re
mained in this -ignorance and perplexity,
till Chrift himfelf -vyas pleafed to remove
their doubts; firft by explaining the intent
of the ceremonies and prophecies, and af
terwards by fending the lloly Ghoft to en
lighten their underftandings, and to ena
ble them to comprehend the true con-
nedljon of the Law and the Gofpel *.
* Luke Kxiv,
a-The

HORiE MOSAICiE. 35
3. The error of the Judaizing Chriftians chap.
after the death of our Lord, when their 11.
miftakes concerning his. office and func

tions were removed, and when they nojewim
longer imagined him to be a temporal de-afteithe^
liverer, confifted in fuppofing; that thel';;i!°^°"'
Gofpel was not to fiiperfede the LaWi but
that the ceremonial part of it was to re
main ftill in force, even after the promul
gation of Chriftianity. The more mode
rate of thefe converts included only them^
felves as Jews under this obligation ; but
the more violent infifted, that the Gentile
Chriftians were equally bound in confcience
to obferve the rites and ordinances of the
Mofaical difpenfation. Had this been re
quired only as a temporary matter, and
folely with a view to foften the prejudices
of the Jews againft the preaching of the
Gofpel, the compliance with it could have
involved no bad confequences ; and St.
Paul, whofe liberality of character is re
markably confpicuous, would doubtlefs not
have oppofed it, fince he himfelf, in more
than a fingle inftance, yielded in non-effen-
tlals, in order to avoid giving offence ^
Whence then arofe the i^Vpoftle's flrenuoug
^ See AiSs xvi. i. and xxi, 25.
D 2, refift-

3^ HORiE MOSAICiE.
SECT, refiftance to this notion of the Judaizing
I. Chriftians ? The reafon is clear ; they wifhed
' to make the obfervance of the Law a con
dition of juftification, without which not
even the merits of the Redeemer himfelf
could effed the falvation of finners ; a
dodrine clearly ftriking at the very vitals
of Chriftianity.
Perhaps the Epiftle to the Galatians is
at once the beft account and confutation
of this error. The Galatians, a church of
Gentile converts, and therefore peculiarly
under the jurifdidion of St. Paul, the great
Apoftle of the Gentiles, had been induced,
by the miftaken zeal and falfe reprefen-
tations of the Jewifh Chriftians, to adopt
the rites of the Levitical church, and to
endeavour to unite them with the pure
and fpiritual do6trines of the fecond dif
penfation under the Meffiah. This error
was fo common in the early ages of Chrif
tianity, that we find St, Peter himfelf in-
feded with it ; or, at leaft, fuppofing his
private fentiments to have been juft, giv
ing his countenance and fupport to it, from
a fear of difpleafing the Jewifh converts.
Under fuch circumftances, St. Paul judged it

HORiE MOSAICiE.

37

it to be the beft antidote againft the pre- chap.
vailing evil, to remonftrate openly with St. ii.
Peter, and afterwards to admonifh by let- ' '-
ter thofe churches, which had been de
ceived. Accordingly, in the Epiftle under
cohfideration, he acquaints the Galatians
with his proceedings, and concludes his
narrative with thefe ftriking and declfive
words. " Knowing that a man is hot juf-
" tified by the works of the Law, but by
" the faith of Jefus Chrift, even we have
" believed in Jefus Chrift, that we might
" be jiiftified by the faith of Chrift, and
" not by the works of the Law : for by
^' the works of the Law fhall no flefh be
"juftifieds." This ierror in the Chriftian Jews derived
its origin from a very natural, and indeed
a very pious caufe. Not thoroughly un-
defftanding the evangelical fcheme of juf-
ti6ca,tibnf>/ely through the merits of Chrift j
they joined the works of the Law vvith it,
as ejfentially and efficiently neceffary to fal
vation. They feem to have argued in this
manner : If the Law of Mofes, the Law
of our forefathers> in the firm belief of
z Gal. iL 1 6,
-D 3 which

38 HORiE MOSAICiE,
SECT, which we have been educated, doth indeed
I. proceed from God, is it poffible to con-
 ceive, that he fhould fend forth a new re
ligion fubverfive of the former ? Is the Al
mighty a man, that he fliould fie, or 'the
fon of man, that he fhould deal treache-
roufly with his people ? That furely can
never be : we muft therefore conclude,
that what once w^as truth can never ceafe
to be truth, and that one divine inftitution
can never cohtradidl or overthrow another.
Such a mode of arguing, confidered in
the abftrad, is doubtlefs unanfwerable ;
efpecially when Chrift had declared, that
he came not to deftroy the Law, but to
fulfil it : but the misfortune was, the later
Jews confidered their Law as a whole, in-
ft;ead of a part ; as a complete religion ter
minating in rites and ceremonies, and not
as one highly typical and figurative, but
yet only preparatory to a more perfed re
velation of the will of God.
The Jewifh and Chriftian difpenfations,
when carefully examined togethefj form
one beautiful and regular whole, the fe
veral parts of which perfedlly and exadly
coincide : or, .as St. Paul illuftrates it, the
Law

HORiE MOSAICiE. 39
Law was the childhood of rhankind; the cHAP.
Gofpel, the manhood : yet childhood and 11.
manhood, though fuch different ftages of 
exiftence, form the life of only one human
being'', Thefe were the errors of the firft con
verts to Chriftianity, and of the Jews, who
remained obftinate in their unbelief; er
rors, however different in point of malig
nity, yet all contributing to deftroy the
true mode of connexion between the Law
and the Gofpel.
>• Gal. iv. I.

j» 4 SECT.

^<5 HOR^ MOSAICiE*

SECT, ir.
THE CONNECTION BETWEEN JUDAISM
AND CHRlSTIANITT BY MEANS OF
TYPES.

CHAP. I.
THE END OF THE ESTABLISHMENT OF THB
LAW OF MOSES.
Since the Jewlfti and chriftian dif
penfations are both of divine origin, it , is
not only neceffary that they fhould be free
from mutual contradictions ; but, alfo, that
there fliould be fome bond of connexion,
by which they may be drawn into contact
with each other. Did no fuch harmony
exlft, it would be difficult to anfwer the
queftion, By what authority is the one fu
perfeded, and its ordinances, allowedly pro
ceeding from God, no longer obfcrved; while
the other is adopted by the whole Chriftian
rvorld, as a fiandard of faith and praBice ?
< Were

HOR.^ MOSAICiE;' 41
Were hot this queftion capable of an eafy chap.
folution, the Jews might •with juftice re- i.
proach us, as rejeding truth to embrace 
error, and as preferring the fiditious le
gends pi impofture, to the wonders of ge
nuine Revelation,
When man firft tranfgreffed the com
mand of heaven, and forfeited 'his native
innocence ; though the fentence of death
was pronounced upon him, yet its terrors
were alleviated by the prpmife of the Mef
fiah. The remembrance of this predidlion
was carefully preferved by the ancient pa
triarchs, the expeded Redeemer was pre
figured by the Levitical ordinances, and
the benefits of his death and paffion fliine
with their full luftre in the faci;ed volume
of the Gofpel. Although the Almighty
may, at different periods, have revealed his
counfels to mankind with different degrees
of clearnefs ; yet the whole, both of the
Jewifli and Chriftian Scriptures, tend to
the fame point, and unanimoufly affirm,
that without fheddlng of blood there is no
remiffion of fins.

For what purpofe then was the Law The end of
the efla-
eftabliflied? It was a fhadow of good wifhment
.I • of the Lavr,
things

4* 'koR.E MOSAICiE.
SECT, things to come % ordained by angels in the,
II. hand of a mediator''; and a fchoolmafter
'-'  to bring us unto Chrift, that we might be
juftified by faith ^
From thefe afl^ertions of the Apoftle tvv'O
propofitions may be deduced.
I, That the Law contains a fort of fce-
nical reprefentation of all the. benefits en
joyed by Chriftians ; fuch as, the gracious
offer of mercy held out to them in the
Gofpel, their redemption and juftification
by the blood of a Redeemer, and the con
tinual fupport and influence of the Holy
Spirit. II. And that it is appointed to teach us
our need of a Saviour, to adl the part of a
preceptor to all, who are willing to fubmit
with humility to its divine inftrudlions.
The decifion of the Church of England
on this point is remarkably ftrong : " The
" Old Teftament is not contrary to the
" New; for, both in the Old and New
" Heb. X. T. b Gal. iii. xg.
' Gal. iii. 34. <' Tefta-

HORiE MOSAICiE. 43
** Teftament, everlafting life is offered to chap.
" mankind by Chrift, who^is the- only me- i.
" diator between God and man, being both — — '^ — ¦
" God and man : wherefore they are not
" to be heard, which feign, that the old
" fathers did look only for tranfitory pro-
" mifes"*," The fole difference between
our faith and theirs confifts in this ; theirs
was profped:lve, ours is retrofpedlive. They
looked forward with eager expectation for
the promifed Saviour ; we gratefully rejoice,
that God's promifes have been accom-
plifhed. They waited in firm confidence
for the firft manifeftation of the Meffiah ;
our faith is ftill exercifed profpedlively upon
his fecond advent. But the time is faft
approaching, when we fhall bbth be placed
upon an equal footing, and when faith
fliall be fwallowed up in certainty. Abra
ham rejoiced to fee the day of his Re
deemer ; " he faw it, and was glad," Mofes
efteemed ^' the reproach of Chrift grisater
" riches than the treafiires of Egypt," The
ancient patriarchs " all died in faith, not
" having received the promifes, but having
*' feen them afar off." Through the type
of the earthly Canaan, they were enabled
f 4rt. vii, to

44 HORiE MOSAICiii.
SECT. t6 look forward, with the piercing eye of
II, faith, to their celeftial inheritance. Fully
 ;  perfuaded of the truth of God's promifes,
and heartily embracing them, they " con-
" feffed, that they were ftrangers and pil-
" grims on the earth. For they, that fay
*' fuch things, declare plainly, that they
" feek a country. And truly if they had
" been mindful of that country, from
*' whence they came out, they might have
>' had opportunity to have returned : but
*' now they defire a better country, that is,
*" an heavenly^."
Hence it appears, to adopt the language
of the Church, that "all thefe fathers,
" martyrs, and other holy men, whom St.
" Paul fpoke of, had their faith furely fixed
" in God, when all the world was againft
" them. They did not only know God to
*' b? the Lord, maker and governor of all
" men in the world j but alfo they had a
" fpecial confidence and truft, that he was
" and would be their God, their comforter,
" alder, helper, malntainer, and defender.
" This is the Chriftian faith, which thefe
*' holy men had, and we ought alfo tq
' Heb. si. 13, " have.

HORiE MOSAICiE. 45

te

have. And, although they were not chap.
" named Chriftian men, yet was it a Chrlf- r.
" tian faith that they had ; for they looked  ¦
" for all benefits of God the Father, through
" the merits of his Son Jefii Chrift, as we
" now do. This difference is between
" them ahd us, that they looked, when
" Chrift fliould come, and we be in the
" time, when he is come. Therefore, faith
" St. Auguftln, The time is altered and
'¦' changed, but not the faith : for we have
" both one faith in Chrift'."
The refult of the whole is, that the fa
thers firmly believed the dodrlne of fal-^
vation folely through the merits of a Re
deemer ; and that we may expedl to find
the Gofpel of the Meffiah darkly fhadowed
out under the types .and ceremonies of the.
Law of Mofes, Thefe premlfes being laid
down, I may novv proceed to a more par
ticular confideration of the typical language
of Scripture ; which, I apprehend, will be
found to have a very clofe connexion with
the prophetical hieroglyphics,
'' Second part of the Homily of Faith,

CHAP.

46 HORiE MOSAICiE.

CHAP. n.
I'HE CEREMONIAL LAW. I. SACRIFICES, '1.
THE SCAPE-GOAT, 3, THE HIGH-PRIEST.
4, THE PASSOVER. 5. LEGAL IMPURITY.
6, THE RED HEIFER, 7_, THE CITIES OF
REFUGE, 8, UNCLEAN MEATS.
The cere- 1 HE deeper we plunge into the ftudy
Siw.'*^ of oriental antiquity, the greater need there
is of fome clue to guide us in our re-
fearches after truth. We meet with na
tions widely differing from our own, both
in cuftoms, manners, and inftitutes. Dlf-
fimilar to thofe of the weftern world in
almoft every refpeft, their forms of lan
guage, their ideas, and their habits, afford
us an inexhauftible fund of aftonifhmeht.
We can fcarcely refrain from viewing their
peculiarities with the eye of diftruft ; and
we feem to ourfelves rather to be wander
ing in the enchanted mazes of fairy ground,
than treading the unadorned paths of real
life. The language of the inhabitants of the
Eaft appears, from the earlieft ages, to
have

HORiE MOSAICiE.

47

have been replete with metaphor and allc- chap.
gdry. Unable to ejcprefs their thoughts n.
with the phlegmatic tamenefs of the Weft, 
they were accuftomed ta clothe every idea
in the moft vivid and luxuriant imagery.
Since the different virtues or vices, which
elevate or degrade human nature, may ea-
fily be reprefented by different animals,
the oriental princes were accordingly fome-
times dignified with the names of thofe
fierce and warlike beafts, which they were
fuppofed moft to refemble in their qua
lities ; while their females bore names
expreffive of thofe virtues, which were
deemed moft becoming in the weaker
fex. At other times, the whole hoft of heaven
was employed to furnifh fuitable emblems,
of kings, princeffes, and nobility. This
fpecies of fymbolical reprefentation pro
bably owed its origin to the aftronomical
reveries of the ancient Chaldeans. Their
blind veneration for their deceafed mo-
narchs early introduced the cuftom of fup
pofing them to be tranflated into certain
of the heavenly bodies, from which lofty
ftations they ftill overlooked the affairs of
inortals. Hence, the mighty hunter of
men.

48 HORiE MOSAICiE,
SECT. fflen,.the tyrannical Nimrod, rules to this
II. day a conspicuous conftellation under the
^  name of Orion "; and every plahet is de-
fignated by the appellation of fome de
ceafed monarch or princefs. The earlieft
worfhip of the Pagan world feems to have
been Sabianifm ; and in after ages the ve
neration of deified heroes Was engrafted
upon the ancient fyftem. The two be
came gradually confounded together ; and
a mixed idolatry, confifting partly of fide
real, and partly of hero worfhip, fucceeded.
The fame notion prevailed even in the
Weft; and thfe obfequious flatteryof the
later Romans tranflated the foul of their
firft Epiperor into that ftar, which 'fronei
him was denominated the Julium Sidus.
Both thefe: modes of defcription are fre
quently adopted by the infpired -yvriters";
and the iviciflStudes of empires, and the
charaders of mighty natrons, are fymboli-
cally reprefented by confufioh among the
heavenly bodies^ and by prophetic vifions
of warlike animals.
Tot Nstfw^ airoBeacraiTii oi Aa-crvpioi, it r'aii arfoif mv
cv^avou era^oit, xai KaXso'u Clpimli. Cedreni Hift. Co?np.
fol. i.^.
Whe-

HORiE MOSAICiE. 49
As the language of metaphor prevailed chap.
ihimemorially in Egypt and the Eaft, fo n.
from thence it appears to have been de 
rived to the Pythagoreans. According to
Clemens Alexandrinus, the Egyptians were
accuftomed to apply their hieroglyphics to
the ptaifes of their kings. After ftating
their mode of fymbolizing the heavenly
bodies, he adds, tous yovv tcov fSixa-tXecov ettoci-
voui ^eoXoyoviA.svotg' fiv^oig "Ztrctoxoioovreg, uvx-
•ypu(pov(rt oix tuv <x,vcx,y'kv(poiv ^. In a fimilar
manner Jamblichus afferts, that the fym
bolical theology of the Egyptians confifted
in reprefenting the fuperior operations of
the Deity, by things which are inferior and
fenfi'ble'. If we next proceed to confider
the Pythagorean mode of conveying know
ledge, we fhall find that the fame Author
fpeaks of it in the following terms, " The
^ Strom, lib. v.
' OtiToi ya^ Tw ipvirit TB ^asTos, xai TYit ^Yifiiov^yiat Ttit Siut
//.ifiOVfiitQi, x.«i avTol Tut ptvrtxuv xai uTroxex^viA.iJ.tvut xai a(patut
toYiereut eixota; Tit'aq iia avj£o>.ut cx(paitaait, ufTttp xai h (fvaii
rots C(i(patttrit tiJeo-i rsf a^atm ^oyB; Jia avji,Qo>.at, Tpowo* Tt»a,
a'TttTvttuaa.To. H ^£ tui Ssav onf/.iiipyia, t»» aXn^iiat Tut ii^ut
Sia rut ipattput iixovut iirey^a-^alo, EiJotes Ut p(^aipotTa mavla Ta»
xftiTlova ojioiucTBi Tut vsrthtfiput, nai ^uXoiietoi avTa aya^uv oiia
tsXYiput Sia Tni xala to ^taTot jUiiutiaeu;,, iixoiui x-ai a<jloi to mrpocr-
(po^at avtoif .TfOTTOt T»)5 xsKfU/x.^iiDj; tt Toiq i7Viii.QiXoii fAlirayayiai
•cjpatrtpeqovait. De Myft. feft, vii. C. I.
VOL. II. E " do&ine

50 HORiE MOSAICiE.
SECT, "dodlrlne of Pythagoras was taught by
II. " means of fymbols. This peculiar method
 " of inftruftion, although highly reve-
" renced by the Greeks on account of its
" antiquity, was firft invented by the E-
*' gyptians. In imitation of them, Pytha-
" goras honoured the man, who was able
" to penetrate into the recondite fignifi-
" cation of his fymbols, to liberate them
" from their typical obfcurity, and to dif-
" cover the fublime, and facred truths
" which they enigmatically conveyed. To
" a fiiperficial obferver, indeed they appear,^
" ridiculous and trifling ; but, when pro-
*' perly elucidatedi they fhew the admi-
¦" rable wifdom and contrivance of their
" Author'." Jamblichus alfo accurately

' AiayxaioTctloi 5i waj aVTU (fcil. Tlv^ayopa) rpoiroq JiJao--
xaXiaq uTrup^e xai o oia Tut ffvf/.^it>,ut, 'O yap j/ajaxTup oCtoJ
y.ai isaf' E^Pwict jt.it ay(jiSo» aitarit, gsts wa^alo^po7^os ut, eff'Trou*
^a^sTo" i^aiPtiui; h laap' AiyvTrliaiq woixAwTola EWpEo-Ceutlo. Kalis
ra avia ^ xat era^a TlvSayoga //.eyahris ffjrsJijj ETfyj^awf, ciTif
Siap^paaiis ca(paq Tas rut TlvBxyopixut avy£oXut cjitpavtiq xa("
avropprirovs tttoia;, oirjn opSoTtjToj xai aXn^eta; jjitlt^aa-it awoxa-'
^v^^na-ai, xai rev amynaruhl! tXiv^cpu^ti^ai rvim, wpotroixww-
3«o-ai Si xaSt att'K'nt xai an-oixiXon •era^aSto'tt raiq rut (piXoco^at
rsTut fi.tya%o<fiviaif, xai Ittc^ at^puiritvit ETrivotai' SEaStio-ai— Kai
«( /X.JI TiJ av]» ra <^r/LtSo^a exXcIa; ^larflulBc, xa> aixuxu e^tiyvia-n,
7eXdi« at xat ypauSyi &|eit toi; itrvy^atHn ra Xsyoiuta, Xnpou rt
fiSfx xai aJo^ia¦^la^, 'Eirsiiat futroi neGa rat rut auiA.Q<ihu» Tpo-
T01 dicwrlt/pjSn, xat (pctttpa xai tvayn am moriitut toi{ iiroMois
yfftiTai,

HORiE MOSAiCiEi 51
points out the fources, from which Pytha- chap.
goras derived his difcjipline. He refided 11.
during a confiderable fpace of time in a — ' 
temple upon Mount Carmel ; he converfed
with the fages of Phenicia, Chaldea, and
Syria; and was initiated into the Egyptian
myfteries by certain prophets, who were
the fiicceffors of Mochus'. Porphyry gives
nearly the fame account upon the autho
rity of Diogenes, adding however, that Py
thagoras derived part of his knowledge
from the Hebrews "j and he particularly
yetriraii ^towpoirta xai x^vp'jjioi; ria-i tok nuSioi/ diaTwii, xat Sai/-
: jtartif extpami Siatotav, Saijjiaticit Ti tTrivtaiat ijA'Troift toi; titoYixoai
rut ^iXaXayut. De Vita Pythag. c. xxiii. See alfo Plut. Sym-
pof. lib. viii. p. 727.
' EIeitAbbs-ev ei; iot XiSota, (pvo-st n alrov 'aaipi^a taiirtirjutos
titai, xai xatiuq oiencmg ixeiSet airu faovK, t»1' ei; Aiyv7[[oi striaBai
ffial^affitk Errau^a ^e nfuQaXuii toi; te Mup^a rs (pva-toXoyov
vpo^liai; UTToyotoK;, xai Toif aAAoi;, xai Ooivixoi; it^otpatrai';, xai
•aaffaq te^eo-Sei; teAeIk;, it te BvSau xai Tvpu, xat xala 'aaXXa
TY,s Sygia; ^Epij t| aipEeTEu; — ^iE5ropSp£tS») ajjisXXnTi -Jaro Tifaif Ai-
yvTpiut im»f3jt.im, xaipiurala 'Ctpoa-opfA.tiratlut ran -csn Ka^j/ivXot to
4;iMxo> ogoj aiyiaXtiii' itBa iftotet^e Ta BroXAa o tlvBayopa; xara,
TO I'epiii' — X. T. X. De Vita Pyth. c. iii. Eti h <paa-i xai <Tvt-
^tTOt avTot 'ZsoiriiTat mi Ssiav ^lAotro^iav' a [/.it fia^oilec isa^a
rut Of<piKut, a Se 'mapa, rut Atytiifiiut h^sut, a ^i mapa \a?,Sawt
xat Mayut. Ibid. c. xxviii. Cudworth is inclined to think,
that this Mochus or Mofchus is no other than the Jewifh
Lawgiver. Intell. Syft. p. 12. But Hdittinger confiders the
word as only a corruption of Magus. Hift. Orien. lib. ii.
c. 6.
" A^ixeIo Se xai wjof Aiyu9rIiowf, ^*ia-iVf o Tlv^ayopas, xat wpo;
E a A^aSaff

53 HORiE MOSAICiE.
SECT, mentions his having learnt the fymbolical
II. ,mode of writing^'. Theodoret afferts, in a
' fimilar manner, that the; dodlrine of Py
thagoras was borrowed from the Hebrews
and Egyptians y. And Eufebius maintains,
that all the learning, of which the Greeks
were poffeffed, was received from thofe,
whom they proudly ftyled barbarians ; and
introduces Plato as candidly confeffing it^."
Whether the figurative language of the

AfaCa;, xai Xa^^cniou;, xai 'E^^aioDj, lusap tit xai nt isepi atsiput
yvuiait YixpiQuaaro. De Vita Pyth. feift. xi.
" E|e/A«SE — ypajA,fA,aTUt h T^iircra; ^lapoja;, iiriroXoypatpixm
Ti, xai tc^oyJwpixwt, xai cu^SoXixwi'' rut fn-tt xoitoXoynjj,itut xaTX
jxiaYtiriv, Tut Je aXAijyopKfiEWn xaTa Ti^a; aiH7/»s;. Ibid.
^ Ata^ayapaq ^£ xai Xlv^ayopa; ei; Atyviriot a^ixonitoi , toi;
Aiyviilwt xai 'E^^aiut avToBi o-o0Bi; ^vtiyctiirBviv , xat TYit TO'Epi TB
ovTo; n^avia-atr^Yit ytutrit. De Prin. adv. Gen. ferm. ii.
^ Kai ciT3; ^e « XlXarut toi; ev lT«Xia nti.&a7op£ioi; o-j/oXatra;,
oy fxo>>) Tij 'aaga thIoi; JipxEO-Sij ^a1gi£>i. AsyETai Je an-apai ei;
AiyvAot, xai r*i ruTut (piMirotpia. 'mXurot ata^iisai y^patat, Tbto
xai avTo; toi; (3aptapoi; «70^Aa;^B Tut laiut Xoyut fAaprvpei, iv [/.at
coxH moiut) xai Ta xaVvifa i^/.'^ropiv^Yivai ei; (pihoao^iat mapa rtttv
$a^a^uv, ivytUjji,ovui sx airaptovjiitoi. Praep. Evang. lib. X.
e. 4. See alfo Clem. Alex. Strom, lib. i. Philoftratus men^
tions, that the barbarians were accuftomed to reprefent their
deities fymbolically. To Je ei^o; afTo /xagyapiTiJo; ^vtxinai,
Ju|M,bo7iixo» T^oTrof, a j3ap6apoi ro-avTE; e; Ta lEja jjguiTai, Philof.
Vit. Apollon. Tyan. lib. ii. c; 24. See alfo Ammian. Mar-
cell, lib. xvii. c, 4. and Hierocles in Aur. Carm. Pythag,
ver. 61.
Oriental

HORiE MOSAIC.E. 53
Oriental nations was borrowed from the chap,
hieroglyphical method of writing ; or whe- n.
ther the reverfe be more confonant with  •
truth, it Is not material at prefent to in
quire. It is fufficient for us, that, from
whatever fource the cuftom might origi
nate, the Afiatlcs perpetually veiled the
moft fimpje ideas in a poetical drefs ; and
made ufe of fenfible objedls to reprefent
mental qualities. Such appears to be the
moft natural origin of that peculiar cha-
radler, which belongs almoft exclufively to
Eaftern poetry. This ftyle of writing, cor-
reded and rhaftened by the operations of
the Holy Spirit, is ufed by alL the ancient
prophets. The allegorical defcriptions of
Daniel, the energetic effufions of Ifaiah,
and the plaintive numbers of Jeremiah, all
partake of the genius of the country, in
which they were compofed. When the
Almighty is pleafed to vouchfafe his com
munications to mankind, he does not dif-
dain to ufe the peculiarities of their lan
guage, and to accommodate himfelf to
their ufual mode of fpeaking.
Upon this principle, the ceremonial Law
of Mofes appears to have been delivered
^to the Iftaelites. Ideas are clothed, as it
E 3 were.

54 HORiE MOSAICS.
SECT, were, with a bodily fubftance ; and thofe
II. things, which are comprehended by the
¦ intelled: alone, are brought before the eyes
in a kind of fenfible delineation ^

» The famp interpretation is given, according to Eufe^
bius, by the High-Prieft Eleazar. Mu yaj ei; rot xitlaviv
ruxora Xoyav citri7\^tis, oTi i^tviiit xat yaXn;, « rut roiavrut X'^V'i
'mipiipyeaiaf ¦aroioupEi'o; ejo^oSetei ra-Jra Maiaris, aXXa 'zz^po; ayttiv
iiricrxB-^it, xat Tpoitut i^aprio'iA.ot, ^ixatpa-vvYiq itexa atj^tui matrct
ectar IT axial. Tut yap vrtliitut oi'; ^pu^ii^a, matta i7/xe^« xa-ji^-
TYixi, xai ha^c^ii xaSapioTviTi , tnvpoif xai ocTTrfioi; xgujj,ita mpas
Tpo^jjv, oioi*, mi^iripat, rpvyotii;, arlayai, tuepoixiq, eti ai p^JjvE;,
xai Ta aM.a otra rotavra. Vlipi at ^e awYiyopetHai tssliitut, eipytiriif
aypia re xat aa^xopaya, xai xiiSa^vtarivoila tyi ^e^i avla $v«afi,n
ra Xofita, xai rnt rpatpnt lyvtra TYit JaswanjiTiv rut mpoiipYif^ivut
ifjiepuv iJ.ila a^ixio;. Ov ^oi^ov oi ravla^, aXXa xai tu; apVa; xai
ipi^B; apTra^Biri, xai tb; at^^wTtaq ^s aiSixBcri, tixpnf te xai ^utlaf,
JJapecffiiit.ot at eSeto 01a ruTut, axa^afia mpooiiofji.aa'ac, on de irt
xara ¦^v^tit, 01; ri toiM/Seffia Siariraxlai, S^xaloo¦vtt| o-tyjjjpnirSai,
xai fAYjoita xetiaavtarivitt 'miTroi^oraq iff^vi rvt lavluv, uy]^' a(pai'
fucr^ai ^))S It, ¦a?^^ ex ^ixaioTaTov, l3i» Aaxt/Sfpiiaii, uf toi, rut
m^aitpYijiitut meliiiut i/iifa Cfia, ra (pvOfLita rut odirpiut eot yw
Sairaiiec, xai ou xaraauvarEfEi •Erpo; tijc arataipiait, avre rut -[kn-
Gc^YixoTut, ouTE rut ovyyitut—To yap ^i;^;j|^Ei;Eit xai ^ariiAiit
ivXni otv^af, (7iijj.iiot tri ra SiariTAiit ixara rut ij^a^sut iirt ra
xaXui t^^ot. H yap is-jjv; Tiaii IXut cuitaiut (/.era cti^ysias, aira,-
fEio'iv EWi tb; wfiB"; c^ii xai ra cxiXy). Met* StaroXYis at diratra.
fjririKut 'Ergo; SixisciovviYit atayxa^n, ru QY)^iiava%au iia rurut,
Praep. Evang, lib. viii. c. 9.
It is remarkable, that fome of the Pythagorean prohi
bitions are explained by Hierocles in a precifely fimilar man-
net. Aio xai it Toij trvfJ^ohixxis wapayyiA^airi EOTTaTlETo Tuaii
«iro%)i, f4EiCo»a jilt xat XaSoAixoTspov t^tscrat rat tupotiyaiAitav tow'
imnHUi Jk xai T» ftepixB tbtb amify»:ra, w ^t TYit /*n)ft>)v Ixarole
'VOIMTai'

HORiE MOSAICiE.

55

That, which is a metaphor or an alle- chap.
gory in the writings of the Prophets, be- u.
comes a pradlical hieroglyphic in the due 
performance of the Levitical ordinances.
The myfteries of the fpiritual world arc
reprefented by their correfponding natural
objects ; and future events are darkly ex
hibited in the fignificant rites of the Mo
faical difpenfation. Without this key to
unlock the hidden meaning of the Penta
teuch, the whole ritual contained in it will
be utterly unintelligible ; and will feem to
confift only of a burthenfbme round of
unmeaning ceremonies. But when con
fidered, according to the rules of Oriental
compofitidn, as an allegorical or hierogly
phical defcription of certain future tranf-
aftions, the wonderful contrivance and
wifdom of the whole inftitution will be
apparent.
^oitirci* dial, niil^ut {idb firi tir^isit. Tbto ^e avruffi Xiyoinitot,
tto! Tire; a^i^titriv iiias rut latpi yfit, xat tstow a^uxporartiv' lar
Sc ei; to 'moXvtovt rrn Tlv^ayo^ixYiq |3aSuT«)Tos airtfYii, rnt o\Yit tyk
yttia-tuf ttwo^Yit, it E»o; ti»o; fltio-SuTou ^iJaj^SijffJ! — KaTa h rot
auToi fioyot, xtti To ^inaijiiaiut aiti^ia^at Siit, ^lupYiO'Ufi.it to f).tt
oAo> T«i; dn)T>)£ <pV(Tia% airiipynt rifi.ai' YtSri &i xai Ttg; rut aBvrut
xai atttput aapiiut iAi[a)\,Y{^iUi' Sixaiot yap rut cvjJeohixuv tovjimi-
aiat xai ti; ^po^Epojuooi' ^v^aT^Eir, xai To tiau toajjtiiot. Ex yap
rtis cvti^t TB (paiiofjittov rtipfictut i rut /Aii^otut fttXireHui «»Tog-
Sac-i;, Huron, in Aur. Carm, Pythag. ver. 67.
E 4 The

56 HORiE MOSAICiE.
SECT. The different ceremonial obfervances of
II. the heathens were generally commemo-
 rative of benefits conferred upon them by
their deified anceftbrs j and the rites ufed
upon thefe occafions were emblematical of
the obligations, which they had received.
Of this nature was the Egyptian feftival
defcrlptive of the lofs and the finding of
Ofiris; and the Syrian rites performed in
remembrance of the death and revival of
Thammuz. The flight and difperfion of
fome powerful and ancient tribe was
handed down to pofterity by the emblem
of the hero-gods being forced to take fhel-
ter under the difguife of various animals :
which animals, we accordingly find, are
for the moft part defcrlptive of the ima
ginary attributes of thofe deities^. A^^d in
the fingular ceremonies of the Egyptian
Baris, the prefervation of mankind from
the waters of the deluge is obfcurely repre
fented '^. In all thefe cafes, the obfervance
bore a certain analogy and refemblance to
the event which occafioned it ; but it was
conftantly more or lefs fafhioned upon the
plan of hieroglyphical reprefentation.
* Bryant's Anal. vol. iii. p. 248.
* Ibid. vol. ii. p. 218.
Now,

HORiE MOSAICiE, S7
Now, if it may be permitted to com- chap.
pare profane things with facred, the ordi- ii,
nances of the Mofaical difpenfation are the  »-
converfe of the Pagan feftivals ; the latter
are commemorative of paft, the former are
emblematical of future events. To fay,
that the heathen ceremonies were entirely
arbitrary, and totally unconnedled with
matters of fa6l, would juftly be deemed
ah unwarrantable affertion. , But much
more fo would be the belief, that an all-
wife God appointed the ritual of the Jew
ifh church, without any determinate mean
ing -and defign. It is utterly incredible,
that thofe obfervances fhould effentially,
and per fe, be pleafing to the Almighty,
who is a fpirit, and muft therefore be wor
fhipped in fpirit and truth. Though fome
may probably have been enjoined with a
view of more effediually feparating the If-
raelites from their idolatrous neighbours,
yet this is far from being the cafe with
them all; and unlefs a fatlsfailory account
of their meaning can be given, it is in vain
to attempt to reconcile fuch an inftitution
to reafon.
Revelation, however, fully explains itfelf
with regard to this matter. Scripture will
ever

5S HORiE MOSAICiE.
SECT, ever be found to be the beft comment
lii upon Scripture j and if the Epiftle to the
 Hebrews, not to mention various other
paffages, be confulted, the whole myftery
will be clearly unfolded. We are informed
by St. Paul, that " there are priefts that
" offer gifts according to the Law, who
" ferve unto the example and fhadow of
" heavenly things^. And almoft all things
" are by the Law purged with blood ; and
" without fheddlng of blood there is no
" remiffion. It was therefore neceffary
*' that the patterns of things in the hea-
" vens fhould be purified with thefe ; but
" the heavenly things themfelves with better
" facrlfices than thef? >"
Hence it is plain that the ceremonial
Law is typical of the pure and fpiritijal dif
penfation promulged by the Meffiah ; and
accordingly upon this plan of interpretation
the whole of the Epiftle to the Hebrews
proceeds '.
^ Heb. viii. 4.
- Heb. ix. 22.
f I know not whether we may venture to call the Jewifh
church an al/oluie type of the Chriftian church j but their re-
fpeftive hiilorifs have certainly ^ very fingular refemblance
to each other,; The

HORiE MOSAICiE.

59

• I. The numerous and bloody facrlfices .chap.
of the Law firft draw our attention. All ii.

The Jewifh church was
planted among the heathens
by a miraculous interference
of divine power.
For a ftjort fpace of time
Jt remained pure and uncon-
taminated. But it gradually corrupted
itfelf, and fell into the ido
latrous praftices of the na
tions, which it had fubdued.

The fins of the Jewilh
church were vifited by the
calamities of war, and fiib-
jugation to the neighbouring
princes. Before, the Babylonian
Captivity^ and the reforma
tion effefted by Ezra, the
Jews were remarkably pronp
to idolatry; but afterwards
they never were guilty of a
repetition of that crime.
In the courfe of a few ge»
tierationsj the now explode4
lin of idolatry was fucceeded
by thofe of infidelity and
felf-righteoufneft. While the

Such alfo was the cafe ofg^^^;^^„^
the Chriftian church.

So did the Chriftian church,

Thus alfo the Chriftian
church fell by degrees from
its original purity ; and em
braced under another name
the idolatry of the Romans,
particularly their demono»
latry. The fins of the Chriftian
phurch occafioned the fuccefs
of thofe two dreadful woes,
the Saracenic and Turkifh
invafions. Such alfo was the cafe of
the Chriftian church before
the Reformation; but fince
that period, the reformed
part of it has never fhewn
the leaft tendency to relapfe
into the ir former idolatry.
It is almoft fuperfluous to
pbferve,that proteftant coun
tries are now but too noto
rious for fins yf » fimilar na
ture. Saddu.,

6o

HOR^ MOSAICiE.

SECT, the animals appointed for this purpofe are
II, of that .clafs, ^which the inftitutes of Mofes
 pronounce to be clean. The patient fheep,
the innocent lamb, the mild and laborious
ox, are the vidllms deftlned to blaze upon
the altars of Jehovah. But the ferocious
tyger, the rapacious lion, and the glutton
ous hog, are never permitted to contami
nate the facred inclofure of the temple*
Whatever fins the Iftaelites had com-

Sadducee denied the immor-<
tality of the foul ; the Pha-
rilee was too much wrapped
up in his own meritoriouf-
nefs, to feel any need of the
pardo.ning grace of God.
At length, as we are in
formed by Jofephus, thefe
hardened finners dared to ri
dicule the oracles of their
ancient prophets, which they
had already defied by cruci
fying the Lord of life. (Jo
feph. de Bell. Jud. lib. iv.
C. 6i.) The power of the
Romans was then raifed up
againft them ; and almighty
wrath, like an overflowing
torrent, fwept them away.

Thus have we feen a for.?
midablc power, which, in its
polity aftefts to imitate the
ancient Romans, raifed up
for the punifhment of apo-
ftate Chriften^om. God
grant, that our latter end
may not be like that of the
Jews ! The church of Chrift
indeed ^can never be entirely
overthrown : but moft awful
is the queftion of our Lord,
" When the Son of man
" cometh, fliall he find fait!?
'^on the earth,'" mitted.

HORiE MOSAICS, 6i
mitted, either colledlively or individually, chap,
were conftantly to be expiated by facrifice; n.
and (to ufe the language of the Apoftle) 
" without fheddlng of blood there is no
" remiffion ^." Thefe facrlfices however
had no intrinfic merit ; " for it is not pof-
" fible that the blood of bulls and of goats
"fhould take away fm*'," And the rea
fon is plain, not only a priori, but likewife
a pofteriori ; for if they naturally poffeffed
any fuch cleanfing powers, then " the
" worfhlppers once purged fliould have
" had no more confcience of fins'." But
thefe facrlfices were repeated every year ;
and if they had been repeated to all eter
nity, they could never of themfelves have
fatisfied the juftice of God. The purity of
the victims render them indeed fit emblems
of a nobler facrifice ; but mere finite and
relative purity can never make atonement
before an infinite God. He, who is infi
nite, muft be infinite in all his attributes ;
and confequently in his hatred of fin, A
finite offering therefore can never appeafe
the wrath of an Infinite Being;' an infinite
facrifice is alone adequate to the, tafk of
fatisfying infinite juftice.
e Heb. ix. 22. *> Heb. x. 4. > Heb. x. 2.
From

6a ttORiE MOSAICiE.
SECT. From this ftatement, it will appear that
II. the bloody rites of the Law were fhadows
 of that full, perfedl, and fufficient fatisfac-
tion made through the offering of the body
of Jefus Chrift once for all. " And every
" prieft ftandeth daily miniftering, and of-
" fering oftentimes » the fame facrlfices,
" which can never take away fins : but
" this man, after he had offered one fa-
«' crifice for fins, for ever fat down on
** the right hand of God^ — For by one of-,
" fering he hath perfected for ever them
" that are fandtified''." Thus was the Lamb
of God flain from the very foundation of
the world ; virtually, in the councils of the
Mod High ; and typically, in the facrlfices
of the Patriarchal and Levitical religions.
It is by no means improbable, that the
animals, with the fkins of which God
clothed our firft parents, had been previ-
oufly facrificed. The Lord was pleafed to
accept the victims, and afterwards to re
move the fhame of the firft pair by decent
raiment. Thus does he accept the facrifice
of the Redeemer, and array us in the coft-
ly robes of his righteoufnefs. All human
"= Heb. X. 10. con-

HORiE MOSAICiE. 63
contrivances to hide that fpiritual naked- chap.
nefs, which is occafioned by fin, whether u.
confifting of the fpecious garb of moral — ¦. 
phUofpphy, or of a vague unqualified reli-,
ance on the mercy of God, exclufive of
the merits of Chrift ; all thefe contrivances
are as irritating to the foul, and as inef-
fediial to its comfort, as the girdles made
of the prickly leaves of the fig were to the
perfons of our original anceftors.
The reafori of Abel's acceptance, and of
Cain's rejeftion, appears to have been built
upon the fame dodrine of the abfolute ne
ceffity of a mediatorial facrifice. Abel,
looking forward by faith to the glorious
antitype, while offering up the typical vic
tim, was accepted : Cain, either difregard-
ing or difbelieving the promife of a re
deemer made to Eve, prepared an offering
of the labour of his hands ; and thus truft-
ing in his own works, was confequently
rejeded. /Except upon this interpretation,
it is not, eafy to account for the peculiar
expreffion of St. Paul ; " By faith Abel of-
" fered unto God a more excellent facri-
"fice than Cain^" If by "faith" be
1 Heb. xl. 4.
meant

64 KbnM MOSAICiE.
SECT, meant only a befie^ that God would ac-
III cept their feveral facrlfices, it does not ap-
¦ pear that Abel had any more faith of this
kind than Cain ; for the very aft of offer
ing an oblation involves the perfuafioii,
that it would be acceptablb. The whole
context of the paffage fhews clearly that
the faith of Abel was of the fame nature
with that of Abrahaih, of Mofes, and of
all the other members of the Jewifh
church, who are enumerated by the Apo
ftle. In other words, " Thefe all died in
" faith, not having received the promifes,
" but having feen them afar off, and
" were perfuaded of them, and embraced
" them""." The reje6lion of Cain is the
prelude -to the rejection of all other infi-

^ Heb. xi. 13. Thus Bp. Latimer. " He was the LambS
" which was killed from the begynnyng of the world : that
" is to fay, all they that beleved in him fince Adam wag
" created, they were faved by him." Bp. Lat. Sermons,
fol. 209. edit. 1584. " As touchyng the bleffedneife which
" we have by Chrift : it was alike at all tyme, for it ftoode
"Adam in as good ftead to beleeve the firft promife whiche'
" God made unto him : and hee was as well faved by it, in
" belevyng that Chrift fhould come, as we be, whiche belev^
" that he is come, and hath fuffered for us. So likewife
" the prophetes are farv'ed in belevyng that he fhould come
" and fufFer, and deliver mankinde by his moft paynfuH
" death." Ibid. 224. dels.

HOlliE'MOSAlCiEi 65
dels. We muft either be content to ac- chap.
cept falvation according to the plan which n.
the wifdom of God has appointed; or we  ¦
muft entirely relinquifh every claim to it^
There is another circumftance attending
the all-fufficient facrifice of Chrift, which
appears to be fet forth in the offerings of
the Jewifh church. The Son is faid to
have borne our griefs and carried dur for-
rows ; and the Father is reprefented as lay
ing upon him the iniquities of us all^. In
confequence of this wonderful a<3; of grace,
the faithful are not merely pardoned, but
even " jujiifiedhy his blood °." Now " ac-
" cording to the form prefcribed in the
"Law,' when a facrifice was brought to
" the prieft, it was the cufto,m for the fin-
" ner, or the congregation at large, as the
" occafion might require, to lay their hands
" upon the head of the vidlim, and confefs
" their fins upon it, which the innocent
" atfimal about to die was to bear for
"them; and the fins fo transferred from
" the finner to the offering were to be
" done away. This fhews us what was
" meant by the Prophet, when he faid.

n Ifaiah liii. 4, 6. " Rom. v. 9
VOL. II. F

" the

66 HORiE MOSAICiE.
SECT. " the Lord hath laid on him the iniquities of
II, " us all; that is, he hath laid upon the
'  " head of Chrift, as upon a devoted facri-
" fice, the fins of all mankindP,"
The iniquity of the finner being, thus
transferred to his fubftitute, his perfon is
freely juftified by the blood of his Saviour.
God not only remits his puniffiment, but
alfo reftores him to the full enjoyment of
his favour, and to the fame degree of fo-
renfic, though not of inherent righteouf
nefs, which he would have poffeffed, had ,
he never offended. Accordingly we are
informed by the great Apoftle of the Gen
tiles, that " God was in Chrift, reconciling
" the world unto himfelf, not imputing
" their trefpaffes unto them ; — for he made
" him to be fin for us, who knew no fin ;
" that we might be made the righteouf-
" nefs of God in him^." Agreeable to this
is the dodrine of the venerable Hooker,
when confidering this very paffage. " Such
" we are in the fight of God the Father,
" as la the very Son of God himfelf. Let
" it be counted folly, or frenzy, or fury
" whatfoever; it is our comfort and our
P Jones on the Figurative Language of Script, p. 92.
"^ 2 Cor. v. 19, and 21.
"wif-

HORiE MOSAICiE. ^-^
" wifdom J we care for no knowledge in chap.
" the world but this, that man hath finned, ii.
" and God hath fuffered -, that God hath 
" made himfelf the fon of man, and that
" men are made the righteoufnefs of God\"
' Difc. of Juftification, feft. vi. In a fimilar manner
Bp. Andrews, in his Difcourfe upon Juftification in Chrift's
name. " He is made righteoufnefle to us, that we be made
" the righteoufneflTe of God in him. Which place St.
" Chryfoftom well weighing ; This very word Axaiomwi
" (faith he) the Apoftle ujjeth, ^eixvu; to a^aTot Tr,s Supias, to
" expreffe the unfpeakable bounty of that gift ; that he hath
" not given us the operation or effe£t of his righteoufnefle,
" but his very righteoufneflTe, yea Bis very felf unto us ;
" Marke (faith he) how every thing is lively, and as full as
" can be imagined. Chrift, one, not only that had done no
" finne, but that had not fo much as knowne any finne,
" hath God made (not a finner, but) firine itfelfe ; as in an-
" other place, (pot accurfed, but) a curfe itfelf : finne, in
" refpeft of the guilt ; a curfe, in refpeft of the punifh-
" ment. And why this ? To the end, that we might be
" made (not righteous perfons ; that was not full enough,
" but) righteoufneffe itfelfe ; and there he ftayes not yet,
" and not every righteoufneffe, but the very righteoufneffe
" of God himfelf." Andrews's Sermons, p. 74. after 1008.
. Alfo Bp. Latimer ; " He fuffered to deliver us from ever-
" laftyng damnation ; he tooke our finnes, and gave us his
" righteoufneffe." Sermons, fol. 224.
And Bp. Beveridge; " I believe that my perfon is only
" juftified by the merit of Chrift imputed to me ; and that
" my nature is only fancftified by the Spirit of Chrift im-
" planted in me." Private Thoughts, art. viii.
And Bp. Reynolds ; " Our life is conveyed from Chrift
" unto us, firft, by imputation of his merit/ whereby our
F 2 " perfons

68 HORiE MOSAICi^S;.
SECT; In confequence of the dodrine, that the
II. typical facrifice was made fin for the Jews,
 and that the antitype Chrift was in a ft'-
milar manner made fin for us; the fame
liebrew word is ufed to exprefs either the
offering for fin, ox fm itfelfe.
" perfons are made righteous and acceptable unto God. Se-
¦" condly, by infufion or communion with his Spirit, which
" fanftifies our nature, and enables us to do fpiritual fer-
" vices." Life of Chrift, p. 240.
And lai\ly, Mr. Parkhurft ; "Righteoufnefs" is «'im-
" puted to finful nian through faith in Chrift,. by which his
" paft fins are forgiven or covered, or he is cleared, acquitted,
•' or abfolved from his paft fins, and is himfelf accepted as
" righteous, to life eternal. This evangelical righteoufnefs
" is oppofed to that laft mentioned, (viz. inherent righte-
'' oufnefs). It is feveral times called Jixaioo-unj 0eb, as being
" that method,, which God hath exhibited in the Gofpel, of
" man's juflijlcation, or being made righteous through the
" merits and death of Chrift, w.hence it is once termed the
J '¦' righteoufnefs of our God and Saviour Jefus Chrift : and
" Chrift is ftyled our Righteoufnefs, as being the procurer
" of righteoufnefs to us through his merits and fufferings,
" for he is Jehovah our Righteousness,'' Greek Lex
icon, vox i^ixaiaavtY)^
' Heb. nxton. See Parkhurft's Heb. Lex. The fame
belief, that the fin and the curfe due to it were transferred
from the offender to the vidtim, was preferved among the
Egyptians. " Their mode of facrificing," fays Herodotus,
" is as follows. Having brought the appointed viftim to
" the altar, and having kindled the fire, they pour out a li-
" bation of wine upon the head of the beaft ; and, after fo-
" lemnly invoking the Gods, proceed to flaughter it. They
" next cut off its head, and fkin it. Then having ii^iprecated "the

HORiE MOSAICiE,

69

2. The fame idea is fome what differ- chap.
cntly expreffed in the account given of the n.
fcape-goat. " Aaron fliall lay both his 
" hands upon the head of the live goat,
" and confefs over him all the iniquities of
" the children of Ifrael, and all their tranf- ^¦
rr • 111'/- • '^^^ fcapc.
" grefiions in all their fins, putting them s°at.
" upon the head of the goat, and fhall fend
" him away by the hand of a fit man into
" the wildernefs, and the goat fhall bear
" upon him all their iniquities'."
'" the direjl eurfes upon the head, they carry it out into the
" market, and fell it to the Greeks. But if no Greeks hap-
" pen to be prefent, they throw it into the river. The pur-
"¦ port of the curfe is, that, if any evil impends either over the
" facrifieers, or over the land of Egypt, it may be averted from
" them, and light upon the head of the beajl. This rite is
" adopted by all the Egyptians, and hence they refiife to
" tafte the head of any animal." Herod, lib. ii. c. 39. A
fimilar notion appears alfo to have prevailed among the
Perfians. " Animal, quod immolaturi erant (fcil. Perfae),
" prius execrabantur." Cx-asenii Theol. Gent, pars i. c. 7.
' Levit. xvi. 21. It is a fingular faft, that the Hindoos
have 3 ceremony, which they call Afwamedha jug, exaftly
refembling this Mofaical rite, excepting oi^ly, that the vic
tim is a horfe inftead of a goat. See Halhed's Code of Gen-
too Laws, Pref. p. 16. Whether this' ceremony naturally oc
curred to the Hindoos, from their belief in our fallen na
ture, and the confequent neceffity of an atonement, or whe
ther they borrowed it from fome of the difperfed Jews of the
ten tribes, is a queftion which opens a curious field for fpe-
culation.
p 5 From

yo kORiE MOSAICiE.
SECT. From thefe i^emarks it is fufficiently evi-
II. dent, that the facrlfices under the Law are
— : — univerfally types of tjie one great facrifice
of Chrift, As " Mofes tdok the blood of
" calves, and of goats, with water, and
" fcarlet wool, and hyffop, and fprlnkled
" both the book and all the people,jj-pfo
" Chrift was once offered to bear the fins
*' of many "."
3- 2. The next point to be confidered is
The high- '^ ^ nr J
prieft. the perfon, who under the Law orrered up
the facrlfices. This was the high-prieft,
and fubfervient to him a number of other
inferior ¦ minifters. But there was one ce
remony, the performance of which be- ,
longed exclufively to the high-prieft ; and
with which no other either of the clergy
or the laity was permitted to interfere. ¦
The account given by St. Paul of this or
dinance is as follows, '* Into the fecond
" tabernacle went ¦ the high-prieft alone
" once every year, not without blood,
" which he offered for himfelf and for the
" errors of the people ; the Holy Ghoft
" thus fignifying, that the way into the
" holieft of all was not yet made manifeft,
^ Heb. ix. ip, and 28, *' while

nOUM MOSAICiE, 71
" while as the firft tabernacle was yet chap.
*' ftanding : which was a figure for the 11,
" time then prefent, in which were offered —  ¦
" both gifts and facrlfices, that could not
" make him, that did the fervlce, perfect,
" as pertaining to the confcience ; which
" ftood only in meats and drinks, and di-
" vers wafhlngs and carnal ordinances, im-
" pofed on them until the day of reforma-
" tion. But Chrift being come, an high- ¦
" prieft of good things to come, by a greater
" and more perfeft tabernacle, not made
'\ with hands, that is to fay, not of this
" building ; neither by the blood of goats
" and calves, but by his own blood ; he
" entered in once into the holy place, hav-
" ing obtained eternal redemption for us ^."
' St, Paul here interprets the high-prieft
to reprefent Chrift ; the outer tabernacle,
this world ; and the inner tabernacle, the
world to come. The Epiftle which con
tains this paffage is addreffed to the He
brews ; nor could they think fuch a mode
of interpretation forced and unnatural, hav
ing been prepared for it by fimilar images
in their own prophets. The fublime vifion
of Ifaiah y is a manifeft allufion to the
* Heb. ix. 7. y Ifaiah vi.
F 4 tem-

73 HORiE MOSAICiE,
SECT, temple of Jerufalem ; and the defcription
II. of heaven, as given by Ezekiel % is entirely
— '¦  drawn from the furniture of the taber
nacle. To heighten the refemblance, there
was a vifible manifeftation of God under
the femblance of a bright cloud, between
the cherubim that were placed in the holy
of holies ; and with regard to the cheru
bim themfelves, it has been conjectured,
and not without probability, that they
were emblems of the ever-bleffed Trinity
in Unity. Their peculiar formation, and,
above all, the etymology of their name %
feem to confirm this opinion. To preierve
that uniformity, which is fo neceffary and
becoming to the word of God, St, John in
his Revelation adopts the fame images,
&nd paints the habitation of the Almighty
under the fame emblems, fb-well known
to his brethren, the Jews.
4- 4, Nearl'V allied to the Levitical facri-
The paffor _.,.-.. ., _.
^er. fices IS the inftitution of the paffover ; and
analogous to it, under the Chriftian difpen-
'^ Ezek. i. and x.
' The figure of the cherubim was corppounded of a bull,
a lion united with a man, anc^ an eagle ; the word C3*3nD
is literally, ficut magni, the fimilitude of the mighty Ones.
See Parkhurft's Heb, Lex. yi'D. fation.

HORiE MOSAICS, ^3
•fation, is the feaft of the Lord's Supper, chap,
5oth thefe ordinances a^e emblematical of 11.
the death of Chrift, the only true Pafchal — ^  ^
Lamb. The Paffover is the type ; the Lord's
Supper, the memorial of the completion of
.that type. The one prefigured what had
not yet happened ; the other is obferved
by the Chriftian world, in grateful remem
brance . of > what has happened. A , lamb
without blemifh was appointed for the fa
crifice of the paffover, a fit emblem of th?
life and converfation of our Saviour. Hence,
in allufion to the Pafchal Lamb, Chrift,
.who alone, of all the fons of Adam, was
free from fpiritual blemifh, and untainted
with fin, is frequently termed the Lamb of
God, Thus we read in the Apocalypfe,
" In the midft of the throne ftpod a Lamb
*¦ as it had been flain ;" even " the Lamb
" of God, that taketh away the fins of the
*' world."The Pafchal Lamb was ordered to be
flain, and his blood to be fprlnkled upon
the lintel ^nd the door-pofts; that, when
the avenging angel fmote the Egyptians,
he might pafs over the houfes of the If-
raelites, and leave them fecure from dan
ger. Thus alfo was the blood of Chrift ftied

74 HORiE MOSAICiE.
SECT, fhed for many, for a remiffion of fins;
II, thus only can the impending wrath of
—  heaven be averted;
Before the blood of our Lord was fprln
kled upon us, we flood without, expofed,
like the Egyptians, to the vengeance of
a juftly incenfed God ; but now his pre
cious* bloodfhedding is our fafety and de
fence, fo that the anger of God may pafs
over us.
The death of the Pafchal Lamb -Was for
the deliverance of the then vifible church ;
and if any negligent or unbelieving Ifraelite
availed not himfelf of the proffered refuge',
he fuffered undiftinguifhed with the Egyp
tians. The death of the Lamb of God was
for the deliverance of the whole world:
but if any one carelefsly neglects fo great
falvation, or obftinately defpifes it ; if he
flights the means of grace prefcribed to us,
and prefers' the faint glimmerings of natu
ral religion, to the meridian blaze of Reve
lation ; if he prefumptuoufly relies upon
the imaginary merits of his own good
works, and dares to place himfelf withput
the fold of Chrift ; according to his works
he will then be judged by a God, who is
of

HORiE MOSAICiE. 75
of purer eyes than to behold the leaft inl- chap.
qulty. His boafted redlitude and heathen 11.
morality will fade like a withering leaf, 
before the piercing glance of him, who
chargeth even his angels with folly. Self-
convidled and felf- condemned, he will
fhrink from the penetrating fcrutiny of his
all-feeing Judge. Vainly will he call upon
the hills to hide him, and upon the moun
tains to cover him, when heaven and earth
fhall pafs away, at the prefence of the once
defpifed Redeemer, If bare morality be
iiifficient, if bare morality can fave a guilty
world, what occafion was there for the
coftly facrifice of the only begotten of the
Father ? Such a fiippofition terminates in
blafphemy ; it involves a belief, that God
has acted foollfhly, and that he has re
vealed to us an unneceffary religion.
Our excelleht Church fpeaks with be
coming energy and dignity upon this mo
mentous point of dodlrine. " They are
" to be had accurfed, that prefume to fay,
" that every man fhall be faved by the
" Law or Sed; which he profeffeth, fo
" that he be diligent to frame his life ac-
*' cording to that Law, and the light of
" nature. For holy Scripture doth fet out
" to

y6 HOR.^ MOSAICJE.
SECT. " to us only the name of Jefus Chrifi,
II. " whereby men muft be faved ''."
Another particularity in the Pafchal fa
crifice was, that not a bone of the Lamb
fliould be broken, and that none of his
flefli fhould remain till the next day. Both
thefe circumftances were minutely fulfilled
in the perfon of Chrift, as if to remove
every fhadow of doubt, whether he really
was the true paffover. The Evangelift
having related, that the foldiers did not
break the bones of Jefus, declares, that
'« thefe things were done, that the Scrip-
" ture fhould be fulfilled, a bone of him
" fliall not be broken "•'* The facred Vo
lume however no where predidls this of
our Lord, except through the medium of
his type, the Pafchal Lamb ; confequently,
the Saviour of the world muft have been
prefigured by the Jewifh paffover. Nor
did the body of Chrift remain expofed upon
the crofs during the night which fucceed
ed his death. It was carefully removed
by Jofeph of Arimathea, and honourably
interred in his own fepulchre. Nothing
therefore of the flefh of Jefvis, like that of

^ Art. xviil. ¦= John xix. 33. his

HORiE MOSAICiE. yy
his emblem, the Pafchal lamb, remained chap.
till the next morning. ij_

''¦ Here then we can reft with fafety; hefe
is the promifed Saviour, who gracloufly in-
terpofes between the ftrid juftice of the
Father, and the trembling, guilty, penitent
finner ; here is the firm-rooted rock of our
falvation, againft which neither human
nor diabolical malice fhaU ever prevail. To
ufe the animated language of Bp. Stilling-
fleet, *' What can tend more to melt our
'* frozen hearts into a current of thankful
" obedience to God, than the vigorous re-
" fleS;ion of the beams of . God's love
"through Jefus Chrift upon us ! Was
" there ever fo great an expreffion of love
" heard of! Nay, was it poffible to be
" imagined, that that God, who perfectly
" hates fin, fliould himfelf offer the-pardon
*' of it, and fend his Son into the world
*' to f6cure it to the finner, who doth {o
" heartily repent of his fins, as to deny
" himfelf, and take up his crofs, and fol-
" low Chrift ! Well might the Apoftle
" fay. This is a faithful faying, and worthy
" of all acceptation, that Jefus Chrift came
" into the world to fave finners. How dry
" and faplefs are all the voluminous dif-
" courfes

^8 HORiE MOSAICiE.
SECT. " courfes of philofophers, compared with
II. " this fentence ! How jejune and unfatif-
 " fadtory are all the difcoveries they had
" of God and his goodnefs, in comparifbh
" of what we have by the Gofpel of Chrift!
*' Well might Paul then fay, that he was
" determined to know nothing but Chrift,
" and him crucified. Chrift crucified is
*' the library which triumphant fouls will
" be ftudying in, to all eternity. This is
" the only library, which is the true Ix-
*' Tpsiov ^vxv?> that which cures the foul
** of all its maladies and diftempers. Other
" knowledge makes men's minds giddy and
*' flatulent; this fettles and compofes them.
" Other knowledge is apt to fwell men
*' into high conceits arid opinions of them-
" felves ; this brings them to the trueft
" view of themfelves, and thereby to hu-
*' mility and fobriety. Other knowledge
** leaves men's hearts as it found them ;
" this alters them, and makes them better.
" So tranfcendent an excellency is there in
" the knowledge of , Chrift crucified, above
" the fublimeft fpeculatibns in this world**."
5. 5. The genius of the Oriental languages.
Legal im- a a '

purity.

^ Or'ig, Sacrae, b, I, c. 6.
as

HORiE MOSAICS. ^5
as it has been already obferved, delights to chap,
reprefent abftrad: ideas, by fenfible Images, n.
Hence, the ancient prophets continually  •
deferibe moral turpitude, by natural evil ;
and diforders of the foul, by dlforders of
the body. Upon this principle, the various
iinds of legal impurity, whether arifing
from particular dlfeafes, or from other ac
cidental caufes, are to be confidered as a
fort of practical allegory. Metaphorical
adlions occupy the place of metaphorical
words ; and thiat poetical language, which
defcribes the baleful malady of fin by the
faintnefs of the heart^, becomes, as it were,
embodied in the Mofaical ordinances rb-
fpedling legal impurity. The fame images,
however, are ftill retained ; but they are
conveyed, to the underftanding through a
different, medium. The organs of fight
are employed, inftead of the organs of
hearing ; and adlions, not words, are ufed
as the vehicle of ideas. This fuppofition is
confirmed, by what we find to be the or
dinary pra6lice of the infpired writers. Ifaiah
is commanded to loofe the fackcloth from
off his loins, and to put his fhoe from off
his foot, and to walk naked and barefoot.
e Ifaiah i. j, 6. This

8o HORiE MOSAICiE.
SECT, This adlion was intended as a fign upon
II. Egypt and Ethiopia, declarative of the mi-
 ferable manner in which the inhabitants of*
thofe countries fhould be led away captivfe
by the King of Affyria ^ The fame end
might have been anfwered by a prophetic
vijion of a man walking naked and barer
foot ; which, when publicly declared te
the people, would evidently have been an
allegory : but it pleafed the Almighty to
predict this calamity, rather by metapho
rical aSlions, than by metaphorical words.
In' a fimilar manner Jeremiah is ordered
to take a linen girdle, and to hide it in a
hole of the rock. After a confiderable pe
riod of time he is dire6ted to dig it up
again; and the girdle is found to be cor
roded and decayed. This image is pro-*
nounced to be typical of the mode, in
which God would mar the pride of Judah
and Jerufalem. As a found girdle remains
firmly attached to the loins of the wearer ;
{o the houfe of Ifrael might have been to
God " for a people, and for a name, and
'" for a praife, and for a glory." But quit
ting their hold they became corrupted ; and
were no more fit to be God's peculiar
^ Ifaiah xx. people.

HORiE MOSAICiE. 8i
people, than a decayed , girdle is to con- chap.
ftitute part of the drefs*. jj^

JBut, above all the other books of Scrip-
,ture, that of the Prophecies of Ezekiel
abounds with allegories of this nature. No
lefs than eight occur, in which future
events are predicted, by certain ad;ions of
the Prophet himfelf; and, in addition to
them, rhany more are to be found, in
which he is introduced only as a fpedtator,
inftead of a principal adtor^ Thefe in-
ftanCes may fuffice to prove, that ^pradtical
and written allegories are indifferently ufed
' by the Spirit of God, throughout the holy
Scripturesi Corporeal diforders, then, being typical
of fpiritual rnaladies, as appears from the
conftant ufage of the facred Oriental writ
ers ; the fignification of the pradical me
taphor of legal feparation and uiicleannefs,
on account of particular diforders or. va
rious other caufes, will at once be fuffi
ciently evident. As the Jews were com
manded to feparate thfemfelves from per-
• Jerem. tiii.
*' Ezekiel iv, v, vii, xii, & xxiv.
voL.'ii. G fons

ga HOR^, MOSAICiE.
SECT, fons labouring under the uncleannefs of the
II. Law, till their impurity was expiated ; fo
'  are Chriftians enjoined to abftain from the
fociety of the wicked, who ftill remain
under the pollution of fin : but as foon as
that^ pollution is removed, the prohibition
ceafes ; and the offender is reftored to the
privileges of the covenant. In the pure
and primitive ages of Chriftianity, excom
munication, when neceffary, was folemnly
pronounced, and was produ6tive of the
happieft effects. The church of Chrift was
in a great meafure preferved undefiled,
when notorious examples of profligacy were
removed from within its facred inclofure.'
The right indeed was afterwards . abufed to
fecular purpofes, by a corrupt and tyran
nical priefthood ; but in thefe days of fickly
tendernefs, and vicious delicacy, it feems
to have become almoft entirely obfolete.
At prefent, the clean and the unclean are
obliged to fojourn together in the camp of
the church militant ; and it is much to
be feared, that almoft the only fault, now
deemed excommunlcai)le, is an ardent zeal
in the caufe of religion. The real impu
rity of adultery, fornication, gaming, duel-,.
ling, and profane blafphemy, is not judged
of fufficient moment to exclude a man
from

HORiE MOSAICiE. g.
fri)m the very firft circles of fociety ; pro- chap.
vided only his manners be elegant, and n.
himfelf guiltlefs of non-conformity to the  ¦
fafliionable world. It is not difficult to
affign a reafon for this ftrange inverfion of
right and wrong. " There never was a
" good man, nor ever will be, who was
" not evil fpoken of, and deprdciated in
" the judgment of the public ; and the
" rule is fo univerfal, that our Savioiir faith
" to all Chriftians, Woe be unto you, when
" all men fpeak well of you. Evil words •'
" are not pointed againft evil things. - The
" world delights to afperfe thofe, who are
" unlike to themfelves ^."
6. A fingular ceremony, ordained for c.
the purification of the unclean, is recorded heifer.
in the nineteenth chapter of the book of
Numbers. ,The children of Ifrael are com
manded to bring a red heifer without fpot
or blemifh, and which had never fubmitted
to the yoke. The prieft is direfted to lead
bel: out of the camp, in order that fhe may
be flain in his prefence. After her blood
has been fprlnkled feven times before the
s Jones's Effay on the Church, c. i.
G z taber-

84 HORiE MOSAICiE.
SECT, tabernacle, the whole of the animal is ta
II. be butnt with cedar wood, hyffop, and fcar-
 let. The prieft is then commanded to
bathe himfelf and to waffi his clothes ; to
return into the camp, and to be reckoned
unclean until the evening, A man not la
bouring under any legal impurity colleds
the afhes of the heifer, and depofits them
without the camp in a clean place, to be
referved for a water of feparation to purify
the Iftaelites.
The manner of lifing the affies Was as
follows. A portion of them, being mixed
with running water in a proper veffel, was
fprlnkled with hyffop upon the tent, and
upoh air contained within it. The unclean
perfon himfelf next underwent the fame
ceremony on the third and feventh days ;
and, after the appointed ablutions w^ere
performed, his purity was reftored.
This type is applied by St. Paul to Ottf
Saviour, in two feveral places. " If — the
" affies of an heifer fprinkllng the unclean-
" fandtifieth to the purifying of the fleffi ;
" how much more ffiall the blood of
" Chrift, who, through the eternal Spirit,
" offered

HOR^ MOSAICiE.

85

f' offered himfelf without fpot to God, chap.
" purge your confcience from dead works ^ n.
^' to ferve the living God '." 
But as it may be thought, that this is
fpoken only by way of application and
comparifon, let us proceed to examine the
other paffage. " The bodies of thofe beafts,
" whofe blood is brought into the fanc-
" tuary by the high-prieft for fin, are
" burned without the camp. Wherefore,
" Jefus alfo, that he might fancftify the
" people with his own blood, fiiffered with-
'* out the gate ''." It appears then, that
Chrift was crucified out of the city, in or
der that this typical Prophecy might be
3ccomplifhed. By an attentive obferver, many points of
refemblance will ,be difcovered between
the emblem and the reality. The heifer
was free from all blemiffi ; Chrift was pure
from every ftain of fin. The heifer, on
account of the impurity of the people, was
^ The fprinkling of the water of feparation is particu
larly faid to purify from the contaft of a dead body.
¦ Heb. ix. 13.
"^ Hfb. xiii. II. q 3 niade

16 HORiE MOSAICiE.
SECT, made unclean'; Chrift, on account of our
II. iniquities, was made even fin itfelf'". The
 heifer had never been brought under the
yoke; Chrift, fo far from being fubje6t to
the bondage of fin, conferred upon others
the glorious freedom of the fons of God.
The heifer, as St. Paul obferves, was flain
without the camp ; Chrift fuffered without
the gates of Jerufalem. Such are the
principal features, in which the type and
the antitype refemble each other.
A curious Jewiffi tradition refpeS:lng this
ceremony is mentioned by Maimonides ;
p"nn TV ^?"lryD vi^\ nitj/ rwv n»Jty i:m
mno n'tyan ibon r^mv n^ti^ym irrnn
tllVI n'H' p iaf< nb.V "Nine red heifers
" have been facrificed between the original
" delivering of this precept, and the defo-
" lation of the fecond temple. Our mafter
" Mofes facrificed the firft; Ezra offered
" up the fecond ; and feven more were
" flain during the period, which elapfed
" from the time of Ezra to- the deftrud:ion
' Numb. xix. 7, 8, 10, 2i.
"" 2 Cor. V. 21.
"of

HORiE MOSAICiE, 8?
" of the temple. The tenth, King Mef- ^hap,
" fiah himfelf will facrifice; by his fpeedy n.
" manifeftation he will caufe great joy. ¦ 
" Amen, may he come quickly "."
The' Lord has indeed revealed himfelf
already, and in his own perfjn has offered
up the laft and the true facrifice, of which
all others were only the appointed em
blems. At once the prieft and the vi6tim,
he has fully accompllffied this fingular pro
phetical tradition, and has ffiewn himfelf
to be the only oblation which can take
away the fins of the world. It Is poffible,
that God may have ordained it, that the
Jews ffiould thus unconfcioufly and invo
luntarily bear their teftimony to the felf-
offered facrifice of the Meffiah. Such a
fiippofition is not entirely devoid of proba
bility, fince a fimilar inftance of undefigned
prophecy is recorded by the pen of St,
John". 7, There is a circumftance in the ap- %
' _ _ < The cities
polntment of the cities of refuge, too re- of refuge.
markable to be omitted in dlfcuffing the
" Malm, de Vacca Rufa, c. iii.
" Johnxi. 49. G 4 purport

88 HORiE MOSAICiE.
SECT, purport of the ceremonial inftitutions.
II. When the guilt even of unintentional vlo-
 — lence had been incurred, the offender wa^
directed to flee to one of thefe cities, from
which he was not allowed tp depart till
jthe death of the high-prieft,
f This ordinance ffiews the extreme hatred
of God againft ariy fin whatfoever; and
proves that nothing but the death of our
great high-prieft could expiate that taint of
priginal corruption, from which all our hid
den and involuntary offences derive theit
origin. Before the mediatorial facrifice of
Chrift, we were confined, without a poffi-
billty of deliverance, in the city of de-
ftruftion. The mercy of God did not in
deed fuffer the deftroyer to go forth againft
us : but we remained prifoners of hope,
till fp.t free by the meritorious oljlatipn of
the Lamb of God.
8. The laft peculiarity of the ceremo-
Unclean .-.^. . /ii.
meats. mal inftitutcs, which ffiall be confidered,
more particularly conneds the Law and
the Gofpel, The Jews were ordered to
abilain from certain kinds of meats, which,
upon examination, will be found ufually
typical of fome vices pradifed by the ido
laters ;

HORiE MOSAICiE. ^
laters ; and, purfuant to the type, they chap.
carefully vithdrew from the company and h.
fellowflilp of its antitype, the heathen na 
tions. Thus ^he hog was a fit emblem of
gluttony ; the vulture, and the kite, of ra
pacity and cruelty ; and the owl, of thofe
deeds of darknefs, which ffiun the light.
On the other _hand, the kinds of food,
which they were allowed to eat, were ge
nerally emblematical of fome virtue ; as the
ox, of patience and induftry ; the ffieep, pf
meeknefs and innocence. Confequently,
thofe animals may be confidered as typical
pf the Church of God, at that time con-
lined to the Jews.
But, when the Gofpel came, the wall of
diftindion, between the Jew and the Gen
tile, was to be broken down. In place
of the external cleanlinefs of meats, the
fpiritual cleanlinefs of the foul is to be fub-
ftituted ; and, inftead of rejecting unclean
food, we are commanded to rejedt unclean
^dions. Let us now advert to a famous typical
prophecy under the Law, with its interpre
tation and completion under the Gofpel.
{' There ffiall come forth a rod out of the
" ftem

^CT HORiE MOSAICiE.
SECT, "^ftem of Jeffe, and a branch ffiall grow
II. " out of his roots — The wolf alfo ffiall
•  " dwell with the lamb, and the leopard
" fliall lie down with the kid : and the ,
" calf, and the young lion, and the fatlirig
"together, and a little child ffiall lead
" them. And the cow and the bear ffiall
" feed ; their young ones ffiall lie down
" together; and the Hon ffiall eat ftraw
" like the ox. And the fucking child ffiall
" play on the hole of the afp, and the
" weaned child fliall put his hand on th^
" cockatrice den. They ffiall not hurt nor
" deftroy in all my holy mountain :for the
" earth jhall be full of the knowledge of the
" Lord, as the waters cover the fea. And
" in that day, there ffiall be a root of Jeffe,
" which fliall ftand for an enfign of the
" people ; to it ffiall the Gentiles feek : and
" his reft ffiall be gloriousP.''
It is fuperfluous to affert, that no fuch
change in the nature of real wild beafts
ever took place hterally ; this event there
fore muft have happened figuratively, or
not at all. The prophecy above cited be
gins with announcing the advent of the
P Jfaiah xi. i. Meffiah.

HORiE MOSAICS. gi
Meffiah, Afterwards a wonderful alteration chap.
is to be made in the temper of certain ii.
wild and favage animals, " becaufe (Heb. 
" '^) the earth ffiall be full of the know-
" ledge of the Lord, and the Gentiles fliall
" feek" to the root of Jeffe, It appears,
therefore, that the converfion of the hea
thens was to be the caufe of this change
in the wild beafts.
If, now, we turn to the New Tefta
ment, we fliall find, that the firft fruit of
the converfion of the Gentiles was the
devout centurion Cornelius. God, fore-
feeing the fcruples of Peter on this head,
was pleafed to remove his error, by the re
velation of a vifion, manifeftly explanatory
of this very prophecy, of Ifaiah, " He fell
" into a trance, and faw heaven opened,
" and a certain veffel defcending unto him,
" as it had been a great ffieet knit at the
*' four corners, and let down to the earth :
" wherein were all manner of four-footed
" beafts of the earth, and wild beafts and
" creeping things, and fowls of the air.
" And there came a voice to him. Rife,
" Peter, kill and eat. But Peter faid. Not
" fo. Lord ; for I have never eaten any
" thing, that is common or unclean. And
" the

93

HORiE MOSAICS.

SECT. " the voice fpake unto him again, the fe
ll. " cond time. What God hath cleanfed,
. " that call not thou common. This was
"done thrice, and the veffel was received
f' up again into heaven %"
In this vifion of Peter, no mention what
foever is made of the Gentiles, except un
der their types, the unclean animals. Pe
ter at firft doubted, till the men, who were
fent by Cornelius, had made inquiry for
l^im : all his difficulties then vaniffied, and
the meaning of the vifion became evident.
He tells Cornelius, " Of a truth I perceive,
" that God is no refpeder of perfons ; but,
'• in every nation, he that feareth him, and
" worketh righteoufnefs, is accepted with
" him," The prophecy of Ifaiah indeed is
as yet only fulfilled in part. The lion and
the bear, the leopard and the afp, havie
put afide their favage natures j but they
have not hitherto lain down with the ox
and the kid. Neverthelefs, in the fulnefs
of time, they ffiall all make but one fold,
under one ffiepherd, Jefus Chrifi pur
Lord.
^ Afts X. lo.
CHAP.

HOR^ MOSAICiE,

S3

CHAP, III,
tHe PASSAGE OP ISRAEL THROUGH THfi
RED SEA, TYPICAL OF THE LAVER OP
REGENERATION, NATURE QP REGENE-
RATIOIT, IT RESTORES MAN TO THE
PRISTINE IMAGE OF ADAM. A TEN
DENCY TO SIN EVEN IN THE REGENE
RATE, TflE NECESSITY OP REGENERA
TION.
Among the various types, which oCcurthepaffag*
in the facred volume of the Jewiffi Scrip- elites^
tures, there is one of fo peculiar a nature, ReTs^ea' *
and of fuch high importance, that it re- ^e'lave" of
quires a more copious difcuffion, than thofe ^In."^"
which have hitherto been noticed. St.
Paul afferts, that the paffage of Ifrael
through the Red Sea is typical of the laver
of regeneration. " Moreover, brethren, I
" would not that ye ffiould be ignorant^
" how that all our fathers were under the
** cloud, and all paffed through the fea ;
" arid were baptized unto Mofes in the
" cloud, and in the fea\" In this cloud
? I Cor. X. I. the

94 HORiE MOSAICiE.
SECT, the Almighty himfslf was prefent ^ and
II. thus guided the Iftaelites during the whole
 ' — of their journey through the wildernefs :
but there was only one paffage through
the fea, nor was there ever occafion to ha
zard the danger of a fecond.
In a fimilar manner, baptlfm, the ex
preffive fymbol of fpiritual regeneration,
neither is nor was ever defigned to be re
peated. When the initiatory vow has once
been made, it can never be made again ;
becaufe it was originally plighted, without
any^lirriitation either 'of tirne or fervlce.
The Chriftian foldler, like the Carthaginian
warrior, fwears an eternal and irrecon-
cileable enmity with the world, the fleffi,.
and the devil., No compromife is to be
entered into ; no treaty is to be fubfcribed.
A .tranflation,.from the church militant to
the church' triumphant, is alone to termi
nate the conqueft..
The allegory, or type, at prefent under
confideration, is perfedly exad: in every
particular. Before ^we are admitted into
the Chriftian covenant by the water of
'' Ex'od. xiv. 24. baptifm.

HORiE MOSAICS.

95

baptifm, we are expofed to all the malice chap.
of Satan, and liable to the puniffiment due in.
to original fin ": before the Iftaelites paffed  —
through the waters of -the Red Sea, they
were expofed to all the -fury of the enraged
Egyptians, and in danger of being cruffied
beneath the tyrannical power of Pharaoh.
For the Iftaelites, fituated as they were,
there was rro road to the earthly Canaan,
and the temporal Jerufalem, except through
the Red Sea : for us there is no road to
the heavenly Jerufalem, except through
-the medium of regeneration, outwardly re
prefented by the cleanfing ftreams of bap
tifm. And as God was the fafeguard of
•the Iftaelites through the great deep ; fo
are we placed under the protection of the
jJame Almighty Being, when baptized in
the name of the Father, the Son, and the
Holy Ghoft.
The Church of England defines the fa-
crament of baptifm to be " the outward
" vifible fign of an inward fpiritual grace."
The external fymbol is water ; the inter
nal grace, " a death unto fin, and a new
" birth unto righteoufnefs." 'As the confe-
•^ See Article ix. crated

^6

HORiE MOSAICiE.

SECT, crated elements in the Lord's fupper are,
11/ by a common rhetorical figure, denomi-
 nated the body and blood of Chrift ^: fo, by a
fimilar mode of expreffion, baptifm is fre
quently termed regeneration. And, as the
waffiing away the filth of the flefli is em
blematical of the communicated purity of
a Chriftian ; fo is external regeneration by
baptifm fymbolical of Internal regeneration
by the Holy Spirit. The one admits the
perfon duly bapti5:ed into the pale of the
vifible church ; the other confers upon the
fpiritual believer the privileges and blef-
fings of the invlfible church. The one re
moves the ftain of original fin ; the other
commences the arduous tafk of eradicating
adual pollution ; a tafk commenced in
deed Upon earth, but completed only in
heaven. Since the idea of regeneration is ufed
by our Lord to deferibe that change of
heart, which conftltutes the cflcntial differ
ence between a real and a nominal Chrif
tian ; we are involuntarily led to conclude,
that there muft be fome analogy between
the fpiritual and the natural birth. Ac-
^ Luke xxii, 19, cordlngly

HORiE MOSAICiE. 97
cordingly we find, that St. John, in the chap.
fame oriental vein of allegory, addreffes in.
himfelf feverally to little children, young 
men, and fathers in the Gofpel ^. An in
fant grows in ftature ; a pious believer in
grace. An infant requires a fufficiency of
genial warmth ; a Chriftian has no lefs
want of the cheering beams of the Sun of
righteoufnefs. And the conftant infpira-
tlons of the Holy Ghoft are as neceffary
for the fupport of the one, as thofe of his
appointed emblem the air are for the main
tenance of the other. Withdraw' the na
tural fpirit, and death is the certain confe
quence ; withdraw the celeftial Spirit, and
the fecond death is the fatal refult ^
" The peculiar emblem of the Word,
*' ox fecond perfon, is the t^at^' ox folar light ;
" and he is and does that to the fouls or
" fpirits of men, which the material or
" natural light is and does to their bodies.
" The third perfon has no other diftlndive
*• name in Scripture, but T\T\ in Hebrew,
" and Uviv^x in Greek (both which words,
" in their primary fenfe, denote the mate-
' • I John ii. 12.
* See Bp. Home's Sermons, vol. ii. p. 174.
^ VOL, II. H " rial

98 HORiE MOSAICS.
SECT, " rial fpirit, ox air in motion^ ; to which ap-
II. " pellatlon, the epithet ^'^p,a.yiov,holy,ox one
—— — " of the names of God is ufually added:
" and the actions of the Holy Spirit in the
" fpiritual fyftem are defcribed by thoft
" of the air in the natural s." It is worthy
of obfervation, that our Lord ufes the very
fame allegorical mode of expreffion, when
fpeaking of the agency of the Holy Ghoft
in the work of regeneration ^.
This diftlnftion between external and
internal regeneration, or, in other words,
between an admlffion into the vifible and
invifible church of Chrift, is for the moft
part accurately preferved by our older di
vines. Thus Bp, Latimer ; " There be
" two manner of men ; fome there be,
" that be not juftified, nor regenerated, nor
" yet in the ftate of falvation ; that is to
" fay, not God's fervauntes ; they lacke the
" renovation, or regeneration ; they be not
" cojne yet to Chrifi. Now thefe perfons,
" that bee not yet come to Chrift, or if
" they ^ere come to Chrifi, be fallen againe
" from him, &c'," Hence it appears, that
s Parkhurft's Heb. Lex. vox 113.
k John iii. 8,
' Latimer's Sermons, fol. 225. the

ttORiE MOSAICS. 5^
the Blffiop was of opinion, that perfons chap.
might Come to Chrift externally, and yet m.
remain uriregenerate. 
fep. Wllkins advifes us to pray earneftly
to God, " that he would gwe unto us a new
" heart, and put a new fpirit within us — .
" that we nfay be regenerate, and become
" new creatures, being born again of that
" incorruptible feed, the word of God","
Bp. Reynolds' exprefsly calls nominal
Chriftians, unregenerate ; " Unregenerate
" men are often fpcure men, making prin-
" ciples and premlfes of their own, to
" build the Conclufions of their falvation
*' upon .
Bp, Burnet is yet more exadt ; " It is a '
^ Wilkins on Prayer, c. xvii.
Spme perfons make a diftinftion between renovation and
regeneration. This feems, however, to be more a verbal than
a real difference. In Scripture, the terms are ufed indiffer
ently, and frequently both in the fame fentence. Such alfo
is the praftice of Barrow, Hall, and Butler, as will be fhewn
in the courfe of this difqulfition. We find, that, in Scrip
ture, baptifm is conferred as a fign of a converted perfon
being alteady fpiritually regenerate, and not with a view to
make him fo. See Ai5ls viii. 36, 38, and particularly A<?ts
X. 44, 48.
•" Sinfulnefs of Sin, p. 63. See alfo p. 481. of his Works.
H 2 " very

jQo HORiE MOSAICiE.
SECT. " very natural difiinSlion to fay, that the
II. " outward effects of baptifm follow it as
 " outwardly performed ; but that the in-
" ward effects of it follow upon the in-
" ward ads. But this difference is ftill tP
" be obferved between inward a<fts and
" outward actions, that when the outward
" adtion is rightly performed, the church
" muft reckon the baptifm good, and never
" renew it; but if one has been wanting in
" the inward aSls, thofe may be afterwards
" renewed, and that want may be made
" up by repentance"^."
To affirm indeed that internal regenera
tion never takes place at baptifm, is an un
warrantable prefumption : but to affert, that
it always and neceffarily reffilts from the
due performance of the outward aftion, at
once contradicts plain matter of faft ; and,
like the Popiffi do6trine of tranfubftan-
tlation, " overthroweth the nature of a fa-
" crament," by confounding the fign with
the thing fignified.
" By water, is meant baptifm," fays the
excellent Bp, Hopkins, " the element being
" Burnet on Art. xxyli. " put

HORiE MOSAICiE.

lOI

" put for the ordinance, which is the fa- chap.
" crament of our tegeneration ; and thus in.
" you have it in Eph. v. 26. where the 
" church is faid to be fanftlfied and cleanfed,
" through the waffiing of water. There is
"•indeed (3 baptifmal regeneration, whereby
" all that are made partakers of that ordi-
" nance are, according to Scripture lan-
" guage, fanSiified, renewed, and made the
" children of God, and brought within the_
" bond of the covenant : but all this is but
" after an external manner, as being in this
" ordinance entered menbers of the vifible
" church : now this external regeneration
" by water entitles none to eternal life,
" but as the Spirit moves upon the face
" of thefe waters, and doth fometimes fe-
" cretly convey quickening virtue thoroirgh
" them ''."
Thefe premlfes being ftated, we may Nature of
..... regenera-
now proceed to a more particular inquiry tion.
into the nature of that " inward fpiritual
" grace," of which baptifm is " the out-
" ward vifible fign." The Scriptural doc
trine of regeneration has unhdppily been
» Bp. Hopkins's Sermons, p. ^19. See indeed the whole
of his four Sermons on Regeneration.
H 3 fo

102 HORiE MOSAICS.
SECT, fo abufed, on the one hand, to the pur-
ir. pofes of fanaticifm, that, on the other, pro-
. bably from a weak unmanly dread of the
imputation of enthufiafm, it has been al
moft totally rejected. But, if the heated
imagination of fome makes it to depead
entirely upon fudden impreffions, arid fen
fible impulfes ; the fuppofition of others,
that it confifts in a bare external decency,
and in a mere outward reformation of
manners, is, if poffible, even yet more ab-
furd. The fear of difgrace or puniffiment ;
the defire of maintaining a fair charad:er ;
.hereditary prejudices "; cuftom ; , , conveni
ence ; and a variety of other motives of a
fimilar nature, may fuccefsfully unite in
producing a very plaufible and decorous
exterior. The heart,, in the mean time,
may remain totally unaffedted, and com
pletely at variance with God. The decent
moralift, who is no murderer, no adulterer.

° I deliberately fay, prejudices ; for a p^openCty to a mo
rality affumed upon credit, and unfounded upon conviftion,
is as much a prejudice, as a propenfity even, to irmnoraUty,
when taken up on fimilar grounds. Thus,, the man, who
regularly attends his church merely becaufe his father did fo
before him, is as much a (lave to hereditary prejudice, as the
duellift, who draws his fword in a private quarrel, becaufe
h? ridiculoufly fancies tha,t cuflom obliges him.
no

HOR.ffi MOSAICiE. 103
no whoremonger, no robber, and no blaf- chap.
phemer ; who, with the utmoft compla- m.
cency, can thank God, that he is not as 
other men are ; may ftill be a prey to the
•diabolical paffions of envy, hatred, and ma
lice.; His outward regularity may fprins;,
not from a defire' of pleafing God, but of
obtaining praife from men. He may ftill be
fikpremiely bent upon the pomps, the plea
fures, and the vanities of life. He may
ftill never have God in his thoughts, ex
cept when the ftated returns of periodical
worfliip extort an involuntary recollection
of his Creator and Benefactor. His good
actions, which he views with fuch a proud
exultation, will be found, if analyfed, to
be rather negative, than pofitive. A fimple
abftinence from groffer crimes conftltutes
only one half of Chriftianity. It is not
enough to forfake evil ; we . muft learn
likewife to do good. It is not enough to
do good; we muft do it alfo from proper
motives. The ofientatious relief of the dlf-
treffed, or the vain parade of patronizing
humble piety, feeks its recompence in hu
man approbation ; and " verily it has its
*' reward," but not at the hand of the Al
mighty, Unlefs the love of God, through
the medium of the Redeemer, be thefprlng
H 4 of

104 HORiE MOSAICiE.
SECT, of all our aCtions, he who " requireth truth
II. " in the inward, parts," will view them'
- with difguft, and turn from them with
contempt. In the great day of retribution,
not the excellence of an aCtion abftraCt--
ediy confidered, but the goodnefs of the
motive will be regarded P; and a worldly,
felf- fufficient, interefted morality, un
founded upon the facred principle of faith
and love, will then be found lighter than
duft in the balance ''.
P Matt.' X. 42.
1 The following words of Bp. Hopkins are well worth
the attention of thofe, who build upon mere baptifmal re
generation ; nor are they lefs deferving the notice of the
modern broachers of the flrange fancy, that regeneration is
fimply the converfion of the heathens to the outward profef-
fion of Chriftianity, againft which lafi error the Bp. fpecially
guards. " Regeneration is not a converfion from an ido-
" latrous way of worfhip to the profeflion of the true faith."
Sermons, p. 520.
" Very difficult it is to perfuade men againft the preju-
" dices of their corrupt hearts. This great change, fay
" they, is more than needs. Regeneration begins now to
" be decried by as great matters in Ifrael as ever Nicode-
" mhs was. Many underrtand not to what end the fabric of
',' corrupt nature fhould be demolifhed, and men as it were
" turned out of themfelves. They think, if they are but
" baptized, whereby, as they fuppofe, the guilt of original
" fin is walhed away, that a fober religious life, keeping
" from grofs aftual fins, is fufficient for the obtaining of
" heaven, without thofe hard and inexplicable notions of
" regeneration. I fhall therefore endeavour to convince you
" of

HORiE MOSAICiE. 105
Nothing can ffiew the folly of the fore- chap.
going error in a more ftriking light, than a m.
confideration of the character of Satan. 
Our great enemy is neither an adulterer,
nor a drunkard, nor a murderer, in the li
teral fenfe of the word ; his fin is entirely
of a fpiritual naturfe. Pride, malice, and
"revenge ; falfehood, envy, and ambition ;
not intemperance, luft, or rapine, occa
fioned his expulfion from heaven'. An ab
ftinence from external vice is doubtlefs in-
difpenfibly neceffary ; but if a perfon reft
fatisfied with this excellence alone, he ex
hibits but a very faint fketch of genuine
Chriftianity. We are informed upon in
fpired authority, that " the wicked fliall
" be turned into hell, and all the people
" of the indifpenfible neceffity that there is of being born
" again ; that fo, when you are perfuaded of it, you may
" give no reft to yourfelves, nor unto God, till he caufe his
" Spirit, which is that wind that bloweth where it lifteth,
" to breathe fpiritual life into you, without which it is im-
" poffible that you fhould inherit ete-nal life."
After this exordium, the pious Prelate proceeds to de-
monftrate, in the moft incontrovertible manner, the natural
iinpoiTibility of falvation being extended to tlie unregenerate.
Sermons, p. 535. et infra.
¦¦ This idea is excellently purfued in a fmall traft, en
titled A Prefervative againfl Sociriianifm, addreffed by a coun
try Clergyman to his Partfhioncrs. The Author, I believe, the
late Rev. W. Jones, " that

io6 HORiE MOSAICiE.
SECT. " that forget God." A manifeft dlftinCtion
II. is here made between th© avowed proii-
 gate, and the plaufible hypocrite. The one
openly violates the comrii'andfe^ of heaven ;
the other paffes decently through life, while
his foul is utterly -eftranged from his Cre
ator. The groffnefs-df corporeal^ and the
more refined nature of fpiritual wicked-
nefs will equallyj- though by difFerent
roads, conduCt- a man to the pit of de-
ftruCtion, That fuch a Satanical difpofition of'
mind can nev^er be pleafing to 'God, re
quires no proof. A radical arid internal
change is no lefs neceffary, than an appa-r
rent and external one. The contrary fup
pofition is the very height of profane
mockery. Our Lord did not cenffire the
Pharifees on account of their irregularities,
for in this point they were blamelefs ; but
becaufe their decent exterior fo wretchedly
belled their inward affeCtions. " Ye hypo-
" crites, well did Efaias prophefy of you,
" faying, This people draweth, nigh unto
" me with their mouth, and honouretH
" me with their lips, but their heart is far
^¦' from me '."
• = Matt. XV. 7. In

HORiE MOSAICS, i
In Scripture, it is u,fual to reprefent fpi- chai-
ritual by natural objeCts ; and the whole m.
material world is ufed as a medium, — ¦ —
through which we may receive ideas of
the world of fpirits, , Such appears to be
the plain import of the term regeneration.
In other words, it is a metaphor or alle
gory ', At the time of his birth, man is
' This peculiar mode of expreffion is hpt unknown in the
Eaft. The author of the Inftitutes of Menu, who flourifhed
1280 years before Chrift, ufes the following remarkable
language. " Of hi,m, who gives natural birth, and him,
" who gives knowledge of the .whole Veda, the giver of fa-
" cred knowledge is the more venerable father; fince the
"fecond or divine birth enfures life to the twice born, both in
" this world, and hereafter eternally. Let a man confider
" that, as a mere human 'birth, which his parents gave
" him for their mutual gratification, and which he receives
" after lying in the womb ; but that birth, which his prin-
"¦ clpal acharya, who knows the whole Veda, procures for
" him by his divine mother, thegayatri, is a true birth : that
" birth is exempt from age and from death." Chap. ii. 146.
The difference between the goodnefs of the aflions per
formed by the ordinary man, and by him who has been
" tnvice born," is, in another part of this work, afcribed very
juftly to the motive. " A religious aft, proceeding from '
" felfifh views in this world, as a facrifice for rain, or in,
", the next, as a pious oblation in hope of a future reward,
" is declared to be concrete and interefted; but an aft per-,
" formed with a knov.;ledge of God, and without felf-love,
" is called abftraft and difinterefted. He, who frequently
" peilorms interefted rites, attains an equal ftation with the
'•' regents of the lower heaven .- but he, who frequently per-
'' forms difinterefted a,ft5 of religion, becomes for ever ex~
" empi

io8 HOR.E MOSAICiE.
SECT., uffiered into a new ftate of exiftence, and
II. is endowed with thofe powers, which are
¦  effentlal to his temporal welfare. From
the helplefs feafon of childhood, when he
requires the conftant affiftance of others,
he gradually paffes through the ftages of
" cmptfrom a body compofed of the five elements. Thus muft
• " the chief of the twice horn, though he negleft the ceremo-
" nial rites mentioned in the Saftras, be diligent alike in
" attaining a knowledge of God, and in repeating the Veda.
" Such IS the advantageous privilege of thofe, who have a
" double birth, from their natural mothers, and from the.
" gayatri, their fpiritual mother, efpecially of a Brahmen ;
" fince the tivicc born man, by performing this duty, but
" not otherwife, may foon acquire endlefs felicity.'' Chap.
xii. 89. The expreffion of " twice born" perpetually recurs
throughout the whole of this fingular compofition, and is
always ufed in oppofition to tl^ofe who have received only a
natural birth.
A deep fenfe of the corruption of human nature pro
duced the fame do6b-ine among other ancient nations, as ¦
well as the Indians. " They had facrlfices denominated
" thofe oi. regeneration, and thofe facrlfices were always pro-
" fufely ftalned with blood, The Taurobolium, a ceremony
" in which the high prieft of Cybele was confecrated, was a
"ceremony of this kind, and might be called a baptifm of
" blood, which they conceived imparted a fpiritual new
" birth to , the liberated fpirit — Nor were thefe baptifms
" Confined to the priefts alone ; for perfons not invefted
" with a facred funftion were fometimes initiated by the
" ceremony of the Taurobolium ; and one invariable rule in
" thefe initiations was, to wear the ftalned garments as long
" as poffible, in token of their having been thus regene-
" rated." Maurice's Ind. Antiq. vol. v. p. 957.
boy-

HORiE MOSAICiE, ^ 109
boyhood and youth, to that which confti- chap.
tutes the perfection of his nature, the com- m.
plete developement of his reafoning facul- ¦'
ties. In the mean time he is occafionally
fubjeCt to a variety, and even to a compli
cation of diforders, which retard his growth,
and impede his progrefs. He now burns
with a feverlffi heat; and now ffiivers with
an unnatural coldnefs. His faculties are
fometimes benumbed with the torpor of a
lethargy ; and at other times, the whole of
his animal frame experiences the baneful
influence of the leprofy. From thefe dif
tempers he frequently recovers ; but he is
more or lefs fubjeCt to them, till death in-
terpofes, and refcues him from their do
minion. Such, in brief, is the natural hlftory of
the human fpecies ; and exaCtly analogous
to it is the fpiritual life of the Chriftian.
The effects of the fall were a total depra
vation of our faculties, and a complete per-
verfion of our affeCtions, Man, in a ftate
of nature, loves that, which he ought to
hate, and hates that, which he ought to
love. He has no inclination to retain even
the knowledge of God"; and ftill lefs to
" Rom, i, 28, ferve

no HOIii^E MOSAICi*:*
SECT, ferve him in fpirit and in truth. He is to*
II. tally given up to a reprobate mind ; the
—'  ¦ fervlce of Satan is his pride and his plea
fure ; and " he works all uncleannefs with
" greedinefs."
it reftores It is thc office of regeneration, to reftore
man to tlie '. . r \ a
priftine man to the priftine innocence Ot Adam ;
Adam. to refcue him from the flavery of fin ; to
turn him to the love of God ; and to con-
Vert every affection into its former chan
nel. This change is defcribed, in the me
taphorical language of Scripture, as a fe
cond birth, as an introduction into a new
ftate of exiftence. The ideas, wiffies, and
inclinations are fplrltualized ; the love of
God is now the reigning principle in the
foul ; and the whole man becomes, as it
were, a new creature ^. His morality is

^ Thus Dr. Ifaac Barrow. " We are naturally void of
" thofe good difpofitions in underftanding, will, and affec-
" tions, which are needful to render us acceptable unto God,
" fit to ferve and pleafe him, capable of any favour from
" him, and of any true happinefs in ourfelves — To remove
" which bad difpofitions, — and to beget thofe contrary to
" them, — God in mercy doth / grant to us the virtue of his
" Holy Spirit ; who, firft opening our hdarts, — begetteth
" divine knowledge, wifdom, and faith in our minds, which
" is the work of illumination and inflruBion — Then by conti-
" nual , impreffioas he bendeth our inclinations, and molli-
" fyeth

HORiE MOSAICiE. jn
now no longer built upon mere worldly chap.
efteem ; but he ftrives to lead a holy, life, m.

" fycth our hearts, and tempereth, our affeftions to a willing
"¦ compliance with God's will, and a hearty complacence in
" that which is good and pleafing to God, — which is the
" work of fari6lification, another great part of his office.
" Both thefe operations together (enlightening our minds,
" fanftifying our wills and affeftions) do conftitute and ac-^
" complifh that work, which is ftyled the regeneration, reno^
" vation, vivification, new creation, rejurre&on of a man ;
" the faculties of our fouls being fo improved, that we be-
" come, as it were, other men thereby ; able and apt to do
" that, for which before we were altogether indifpofed and
" unfit." Barrow's Wprks, vol, ii. p. 504.
In a fimilar manner Bp.,Hall; "Wait thoU on the
" Lord, and keep his ways, and he fhall exalt thee. He ivill
" make all things new. ' And fhall all things be made new,
" and our hearts be old .' Shall nothing but our fouls be out
" of the fafhion ? Surely, beloved, none but nevj hearts are for
" the new heavens : except vue be born aneiu, ive enter not into
" Ife. All other things mail in the very inftant receive
" their renovation ; onely our hearts mUfl be made new be-
'¦" forehand, or elfe they fliall never be renewed to their glory.
" St. Peter, when he had told us of looking for new hea-
" vens, and new earth, infers this ufe upon it ; Wherefore,
" beloved, feeing j'e looke for fuch things, be diligent, that
" ye may be found of him in peace, without fpot, and
" blameleffe. Behold, the neiv heavens require nevj andjpot-
" lejfe inhabitants. As ever, therefore, we looke to tiave our
" part in tliis bleffed renovation, let us eaft off all our ev ill
" and corrupt affeftions, put off the old man with 'his
" works, and now with the new yeere put on the new :
" labour for a new heart, begin a iiev*-, life. That which St.
" John faies here, that Go3 will fay arid doe in our en-
'' trance to glorification ; Behold I make all things new ;
"St.

112 liORiE MOSAICiS.
SECT, becaufe he befieves it to be pleafing to
II. God. He is now no longer content with
 a bare abftinence from evil ; but is eager
to render himfelf aCtively ufeful. He will
not admit any deed to be good, till he has
firft afcertalned its motive. Ahd even
then he deeply laments its imperfeCtlon ;
and, inftead of claiming any merit from its
performance, he is rather dlfpofed to fmite
upon his breaft, and exclaim, God be mer
ciful to me a finner.
Still he remains in a fort of fpiritual
childhood. His perceptions want that
clearnefs, which mature age is alone able
to confer ; and he requires the continual
aid of God's holy Spirit, united with the
dally ufe of ' the means of grace, in his
progrefs to the higher ftages of Chriftian
exiftence. Meanwhile, as he advances in
hollnefs, he advances alfo in humility; and
the deeper infight he obtains into his own
heart, the more deeply is he convinced of
its extreme finfulnefs and imbecility. Con-
" St. Paul faith he hath done it already, in our regeneration;
" Old things are paffed away, all things are become new.
" What means this, but that our regeneration miijl make way
"for our glorification, and that our glory mufl but perfeU our
" regencmtion ?" Hall's works, p. 4a8. tinually

HORiE MOSAICiE.

"3

tinually engaged in contemplating the di- chap.
vine perfections, his eye acquires a micro- m.
fcoplc accuracy in difcernlng his own frail  •
ties. He ^clearly perceives, that his very
beft actions are more or lefs tainted with
fin ; and bitter experience forces him to
confefs with the excellent Beveridge, "Alas!
" I can neither fet my head nor heart
" about any thing, but I ftill ffiew myfelf
" to be the finful offspring of finful pa-
" rents, by being the finful parent of a
" finful offspring. Nay, I do not only be^-
" tray the in-bred venom of my heart, by
" polfoning my common aCtions, but even
" my moft religious performances alfo,
"with, fin. I cannot pray, but I fin; I
" cannot hear, or preach a fermon, but I
" fin ; I cannot give an alms, or receive
" the Sacrament, but I fin ; nay, I cannot
" fo much as confefs my fins, but my very
" cOnfeffions are ftill aggravations of them;
" my repentance needs to be repented of,
" my tears want waffiing, and the very
" waffiing of my tears need ftill to be
" waffied over again with the blood of my
" Redeemer. Thus, not only the worft of
" my fins, but even the beft of my duties,
" fpeak me a child of Adam : infomuch,
" that whenfoever I refleCt upon my paft
>voL. II, I " actions,

114 HORiE MOSAICiE.
SECT. " actions, methlnks I cannot but look up-
II. "on my whole life, from the time of my
 " conception to this very moment, to be
" but as one continued aCt of fin y."
Such is the deliberate confeffion of one
of the brighteft ornaments of the Engliffi,
Epifcopacy ; and fimilar to it are the fen
timents of the- judicious Hooker, " There
" is no man's cafe fo dangerous, as his,
" whom Satan hath perfuaded, that his
" own righteoufnefs ffiall prefent him pure
" and blamelefs in the fight of God, If
" we could fay, we were not guilty of any
" thing at all in our confclences, (we
" know ourfelves far from this innocency ;
" we cannot fay, we know nothing by
" ourfelves ; but if we could,) ffiould we
" therefore plead ' not guilty beford the
" prefence of our Judge, that fees further
" into our hearts, than we ourfelves can
"do } If our hands did never offer vio-
" lence to our brethren, a bloody thought
" doth prove us murderers before him : if
" we had nev^r opened our mouth to ut-
" ter any fcandalous, oftenfive,- or ' hurtft^l
" word, the cry of our fecret cogitations
y Bp_. Beveridge's Private Thoughts, p. 51. " is

HORiE MOSAICiE. 115
" is heard in the ears of God. If we did chap.
"not commit the fins, which dally and in.
" hourly, either in deed, word, or thoughts, 
" we do commit ; yet in the good things
" which we do, how 'many defeCts are
" there intermingled ! God, in that which
" is done, refpeCteth the mind and inten-
" tion of the doer. Cut off then all thofe
" things, wherein we have regarded q.ur
" own glory, thofe things which men do
" to pleafe men, and to fatisfy our own
" liking, thofe things, which we do for
" any by-refpeCt, not fincerely and purely
" for the love of God, and a fmall fcore
" will ferve for the number of our rlgh-
" teous deeds. Let the holieft and beft
" things, which we do, be confidered. We
" are never better affeCted unto God, than
" when we pray ; yet, when we pray,
" how are our affeCtions many times dif-
" traCted ! How little reverence do we
" ffiew unto the grand majefty of God,
" unto whom we fpeak ! How little re-
" morfe of our own mlferles ! How little
" tafte of the fweet influence of his tender
" mercies do we feel ! Are we not as un-
" willing many times to begin, and as glad
" to make an end ; as if in faying, Call
" upon me, he had -fet us a very burthen-
13 " fom«

ii6 HORiE MOSAICiE.
SECT, " fome tafk 1* It may feem foraewhat ex-
II, " treme, which I will fpeak ; therefore let
 " every orie judge of it, even as his own
" heart ffiall tell him, and no otherwife ;
" I will but only make a demand : If God
" ffiould yield unto us, not as unto Abra-
" ham, if fifty, forty, thirty, twenty, yea,
" or if ten good perfons could be found in
" a city, for their fakes this city ffiould
" not be deftroyed ; but, and if he ffiould
" make us an offer thus large ; fearch all
" the generations of men, fithence the fall
" of our father Adam, find one man, that
" hath done one aCtion, which hath paffed
" from him pure, w'ithout any ftain or
" blemiffi at all ; and for that one man's
" only aCtlon, neither man nor angel ffiall
" feel the torments which are prepared for
" both. Do you think, that this ranfom',
" to deliver men and angels, could be
"found to be among the fons of men?
" The beft things, which we do, have
" fome what in them to be pardoned. How
" then can we do any thing meritorious,
" or worthy to be rewarded ? Indeed, God
" doth liberally promife whatfoever apper-
" taineth to a bleffed life to as many as
" fincerely keep his law, though they be
" not exactly able to keep it. Wherefore " we

HORiE MOSAICiE. 117
" we acknowledge a dutiful neceffity of chap.
" doing well ; but the meritorious dignllty in.
" of doing well we utterly renounce. We 
" fee how far we are from the perfeCt
" righteoufnefs of the law ; the little fruit
" which we have in hohnefs, it is, God
" knoweth, corrupt and unfound : we put
** no confidence at all in it, we challenge
" nothing in the world for it ; we dare not
" call God to reckoning, as 'f we had him
" in our debt books : our continual fuit to
" him is, and muft be, to bear with our
** infirmities, and pardon our offences ''¦."
From thefe citations it will ffifficiently
appear, how oppofite the genuine doCtrine
of the church of England, as maintained
by fuch eminent characters, as Beveridge
and Hooker, is to the complalfant and ac
commodating liberality of the prefent age.
The dignity of human nature ; its innate
tendency to virtue, and abhorrence from'
vice; its occafional lapfes; its venial errors;
its trifling offences ; and its accidental fail
ings ; are terms equally unknown to our
venerable Reformers, and to the facred page
of Scripture. ''¦ Hooker's Difc. of Juftification.
I 3 Wide-

ri8 ^ HORiE MOSAICiE.
SECT. Widely different from this proud fpirit
II. of felf-juftificatlon is the language of the
 Chriftian, in his progrefs towards hollnefs.
Whatever may have been his fuccefs in
cornbating the world, the fleffi, and the
devil ; ftill does he pour forth his foul be
fore God,- in ftrains of the deepeft and
moft unaffected humiliation. Confcious of
his utter inability to fave himfelf, he daily
perceives with greater clearnefs, the necef
fity of the atonement, and the wonderful
benefits which refult from it. He ac
knowledges with joy and gratitude the
truth of St. Paul's declaration ; " By grace
" are ye faved through faith ; and that not
" of yourfelves : it is the gift of God : not
" of works, left any man ffiould boaft ^."
While he laments the deadnefs and cold
nefs of his heart, and the few, the trifling,
the imperfeCt fervices, which he performs,
in return for the Immenfe obligations con-
ferred upon him by everlafting love ^; to
' Ephef Ii. 8.
> It is excellently obferved by that eminently learned
and pious man, the Hon. Robert Boyle, that " he alone
" loves God as much as he ought, that, loving, him as
" much as he can, ftrives to repair the deplored imperfec-
" tion of that love, with an extreme regret to find it no '
" greater." the

HOR.'E MOSAICiE. 119
the reft of mankind he appears to be la- chap.
bouring inceffantly in the vineyard of m.
Chrift, and as abounding more and more 
in all good deeds. Thus, as the fphere
of his utility increafes, his felf-abafement
grows in an equal proportion ; and though
his \^orks ffiine before men, yet their me-
ritorioufnefs he rejeCts with abhorrence,
and the glory refulting from them he hear
tily afcribes to God alone. Nor will death
itfelf put an end to his Chriftian humility.
When tranflated into the manfions of ever
lafting felicity, he will worfhip him that
liveth for ever and ever, and eaft his crov.n
before the throne. He will join, with a
heart glowing with gratitude, and rapt in
to the fublimeft devotion, in the fong of
the heavenly choir to the great Redeemer.
" Thou waft flain, and haft redeemed us
" to God by thy blood, out of every kin-
" dred, and tongue^ and people, and na-
" tion — Worthy is the Lamb that was fialn
" to receive power, and riches, and wlf-
"r dom, and ftrength, and honour, and glo-
" ry, and bleffing-^Bleffing, and honour,
"and glory, and power, be unto him that
" fitteth upon the throne, and unto the
" Lamb for ever and ever '-."
= Rev. V. 9.
I 4 In

120 HOR^ MOSAICiE.
SECT. In purfuing the analogy between the
II. natural and fpiritual life, we muft now
 turn our eyes to a very different, and a
to fm even'' very humiliating picture. Man, during
n"erate.'lee the wholc perlod of hls exiftence' in this
^"' '^' world, is fubjeCt tp a variety of diforders,
which rack his animal frame with torture,
and prevent the due performance of its or
dinary functions. In this refpeCt, as we
have daily but too many unhappy inftances,
the parallel is equally exaCt. The beft of
Chriftians are perpetually guilty of fins,
either of omiffion, or of commiffion. The
offence is fometimes fucceeded by a fpeedy
recovery; but at other times, the relapfe
is of fo heinous a nature, that it approaches
to the very confines of apoftafy. The foul
crime of fenfuallty may be ftyled the le
profy of the foul ; the violent emotion of
anger, its fever. The dangerous flumbet
of carelefslefs and infenfibiUty is accuifately
reprefented by lethargic and paralytic af
feCtions ; and the lofs of the fpiritual pre-
cifely correfponds with the lofs of the na
tural appetite. The comparifon might ea-
fily, if necefiary, be purfued to a much
greater length. Perhaps, there is fcarcely
a fingle bodily diftemper, without its men
tal counterpart. This

HORiE MOSAICiE. 12
This metaphor is fo obvious, that it per- chap.
petually and imperceptibly mingles itfelf m.
with the moft common expreffions of our 
ordinary converfation ''; and what is more
to the prefent purpofe, it is uniformly
agreeable to the phrafeology of Scripture.
" The whole head is fick, and the whole
" heart faint ; from the fole of the foot
" even unto the head there is no foundhefs
" in it ; but wounds, and bruifes, and pu-
" trefying fores ; they have not been clofed,
" neither bound up, neither mollified with
" ointment ^" The obftinate infidelity of
the Jews is predicted in a feries of fimilar
terms : " The heart of this people is waxed
" grofs, and their ears are dull of hearing,
*' and their eyes have they clofed \" Agree
ably to the fame allegory, as the diforders
of the mind arC defcribed by the diforders
of the body ; fo a ftate of total fpiritual
dereliction is equivalent to death. " You
" hath he quickened, who were dead in
^ Ex. gr. Lethargic dulnefs — The fever of impatience—
Burning with indignation — Chilling negleft, and the coid
touch of poverty, tajvaWy freeze the genial current of the foul,
&c. &c.
; * Ifaiah i. 5.
' Afts xxvi-ii. 27. " tref-

133 HORiE MOSAI'CiE.
.SECT, "trefpaffes and, fins f^;" "But the fearful,
n, " and unbelieving, and the abon^inable,
 ",and murderers, and whoremongers, and,
" forcerers,' and idolaters, and all liars, fhall
" have their part in the lake which burn-
" eth with fire and brimftone, which is
" the fecond death ^."
From thefe obfervations It appears, that
the doCtrlne of regeneration is a perfeCl
metaphor or allegory. Upon his firft ad
mlffion into the invifible church of, Chrift,
the natural man muft become a new crea
ture. A total renovation of the heart, and
a thorough change of principles, muft take
place ; a change, as great as that which a
licw-borri infant experiences '. From the
s Ephcf. ii. I,
" Re-v. xxi. 8.
^ ' Thus bur Church fpeaks in the firft part of the Homily
for Whitfunda-y. " As there are three feveral and fundr^
'' i)crfbns in the Deity, fb have they three f'eyeral and fun^^
" dry^of^ces proper unto each of them : the Father to cre-
" ate ; the Son to redeem ; and the Holy Ghoft to fanftify
" and regenerate. Whei;eof the laft, the inoreit is hid from
" our underftanding, the more it ought to move' all men to'
" wonder at the fecret and mighty working" of God's Holy
" Spirit, which is within us. For it is the Holy Ghoft,
" and no other thing, that doth quicken the niintls of men,
" ftirring up good and godly motions in their hearts, vi^hich are

HORiE MOSAICiE. 123
childhood of religion, the believer muft chap.
fucceffively pafs through the ftages of youth in.
and manhood, till he attain to the i:^i'k of 
what St, John ftyles a father ''. This may
be denominated his growth in hollnefs. In
the mean time he will fuffer a variety of
defeats from his fpiritual adverfaries, and
will dally dlfcover more and more the ex
treme corruption of his finful and difor-
dered heart. So far from arrogantly claim
ing perfection, he acknowledges, that when
he has done all, he is ftill an unr.Tofitable
fervant. But he is not difcouraged ; he
boldly preffes forward, relying upon him,
who is able to make us more than con-

" are agreeable to the will and commandment of God, fuch
" as otherwife of their own crooked and perverfe nature
" they fliould never have. That, which is born of the Spirit,
" is fpirit. As who fhould fay, man of his own nature is
" fleflily and carnal, corrupt and naught, finful and difobe-
" dient to God, without any fpark of goodnefs in him,
" without any virtuous or godly motion, only given fo evil
"thoughts and- wicked deeds. As for the vorks of the
" Spirit, the fruits of faith, charitable and godly motions,
" if he have any at all in hira, they proceed only of the
" Holy Ghofl:, who is the only worker of our fanftification,
" and maketh us new men in Chrift Jefus — Such is the
• " power of the Holy Ghofi to regefierate.men, and as it wero
" to bring thera forth anew, fo that tliey fliall be nothing
<' like the-men that they were before."
¦= I John ii. i;, 13, 14. querors.

ia4 HORiE MOSAIC^.
SECT, querors. Here, thanks be to God through
" II. Jefus Chrift, the parallel ceafes. Every
"  fon of Adam is fubjeCt to the condition of
mortality ; but regeneration opens to the
Chriftian the full profpeCt of a glorious
immortality. " Death is fwallowed up in
" victory." At the clofe of a life fpent in
the fervlce of God, the aged believer can
raife his eyes, molft indeed with the tears
of gratitude, but gliftenlng with hope, to
wards that heaven, in the joys of which he
will foon be removed to participate.
The ne- Ouc awful confidcratlon yet remains, the
''^a^ll^. abfolute ' neceffty of regeneration. It is a
remarkable circumftance, that our Saviour
exprefsly declares it no lefs than three
times, in the ffiort fpace of five verfes. It
is firft introduced with a ftrong affevera-
tion ; " Verily, verily, I fay unto thee, Ex-
" cept a man be born again, he cannot fee
" the kingdom of God'." The nature of
regeneration, and its attendant fymbol, are
next declared -, " Except a man be born
" of water and of the fpirit, he cannot en-
" ter into the kingdom of God," And, as
if to prevent all poffibility of miftake or
perverfion, the necefiity of it is a third
' John iii, 3.
time

HORyE MOSAICJE. J35
time ftrongly enforced ; " Ye muft be born chap.
" again ™." in.

*" Gr, Act ^jWaj yiwY^'rff'txi xtu^ii.
The kingdom of God, m" .of heaven, does indeed occafionally
fignlfy the vifible church. upon earth, which includes un
doubtedly tares as well as wheat; and fo it may primarily
iignlfy in the prefent pafiage, as alluding partly to baptifmal
regeneration r'but'I cannot think that the expreffion folely
conveys any fuch,- limited and. inferior meaning, when the
idea of fpiritual regeneration is involved. , It feems abfurd
and improbable to the laft degree, that, in a folemn dif-
coUrfe With one of the leading men among the Pharifees,
our Lord -fhould firft acquaint his anxious auditor, merely
that a man cannot become a member of the vifible fociety
which he was about to eftablifli \ipon earth, vHthout being
initiated into it by a particular ceremony ; and fliould af-
tehvardsj when Nicodemus required an explanation, in
volve, in a kind of awful myftei-y and obfcurity, that which,
¦ upon fuch a fuppofition, was totally devoid of myftery. Let
any perfon attentively perufe the converfatioa between our
Taleffed Lord and the Jewifh Ruler, and then judge, whether
the kingd-om of God can be ultimately talcen in any lefs li
mited, fenfe, than the kingdom of everlafting glory :and hap-
.pinefs. So Bp. Hopkins : " Thefe two interpretations may be
"*' given of the text ; Extept a man be born of water and of
"the Spirit; that is, except he be externally regenerated by
" baptifm, when he hath fuch an opportunity to receive that
" ordinance, that nothing but his own wilful contempt of
"¦ it can hinder it, and be alfo internally regenerated by the
" Spirit of God working a mighty thorough change upon
" his heart, he fhall never be faved. Or again, it may be
" underftood thus ; Except a man be renewed by the effi-
"¦ cacy of the Holy Ghoft, cleanfing the inward man from
" fin.

136 HORiE MOSAICiE.
SECT. - Scripture then -has decided, that none but
n. the regenerate can be faved. It has pro-
' nounced that none can be admitted into
the kingdom of heaven, but thofe, whofe
hearts have been renewed after the Image
of God. All the reft are utterly excluded
from the flock of Chrift, by our Lord him
felf. And this determination is perfeCtly
confonant to reafon. A man can never be
happy in a fociety compofed of perfons,
whofe fentlm,ents and inclinations are to
tally at variance with his own. A fimi-
larity of taftes and purfults is effentially
neceffary to the full enjoyment of our ex
iftence. Even heaven itfelf would be no,
heaven to a fallen angel. By the very
conltltutlon of his being, he labours under
a natural incapacity of fruition. His whole
temper muft be changed in every refpeCt,
before it is poffible for him to be an inha
bitant of the realms of blifs. Arguing then
from analogy, all thofe, whofe hearts are
at variance with God, who live in the al-

" fin, as water cleanfeth the outward man from filth, he
" fhall never enter into heaven." Sermons, p. tjip.
It is almoft fuperfluous to remark, that the fanie dlftinc-
tion between internal and external regeneration, with which
the prefent difqulfition commenced, is in this citation like-
v/ife accurately preferved.
lowed

HORiE MOSAICiE. - J37
lowed practice of any fin, whether it be chap.
mental or corporeal; whether it be envy, in, ,
hatrfed, and malice, or fornication, drunk- ¦  —
ennefs, and uncleannefs; all thofe likewife,
who live in a ftate of forgetfulnef? of God,
or, to ufe the emphatlcal words of Scrip
ture, who live without God ' In the \%>orld ;
in^fliort, all perfons, who more or lefs par-
tak'e deliberately of the nature of Satan,
cannot poffibly be faved 'without a total
<;hange, and a thorough renewal. How
can that man, who works all uncleannefs
with greedinefs, enjoy the prefence of a
God, who Is of purer eyes than to behold
the leaft iniquity ? How can he, who de-
tefts the very name of religion, and who
"hates the co.mpany of^ thofe to whom it
affords a delightful, a never-failing theme
of foclal converfe ; how can he bear to
fpend an eternity in chanting forth the
praifes of God ; an- eternity, in that very
employment which on earth is the objeCl
of his bittereft averfion ? DireCt oppofites
can never coalefce. We muft either con-
forrn to the tempers and habits of the hea
venly fociety ; or we muft fubmit to an
everlafting exclufion from it. A man in
his unregenerate ftate cannot, from the very
nature

iaS HORiE MOSAICiE.
SECT, nature of things, enter into the kingdom
II. of God.

In making- thefe affertlons, were the
fanCtion of any human authority neceffary,
I ffiould think myfelf perfe<Sly fecure un
der that of Blffiop Butler. " If Chrift;'
fays he, "be indeed our Lord, our Saviour,
*' and our God ; no one can fay, what
" may follow, not only the obftinate, but
" the rarelefs diftegard to him, in thofp
" high relations. Nay, no one can fay,
*' what may follow fuch diftegard, even in
" the way of natural confequence. For,
" as the natural confequences of vice in
" this life are doubtlefs to be confidered, as
" judicial puniffimpnts infliCted by God ;
" fo likewife, for ought we know, the ju-
" dicial puniffiments of the future life may
" be, in a like way, or a like fenfe, the
" natural confequence of vice : of men's
*' violating or difregarding the relations, ,
" which God has placed them in here,
" and made known to them.
" Again: If mankind are corrupted and
*' depraved in their moral charaCter, and
" fo are unfit for that ftate which Chrift " is

HORiE MOSAICiE. I29
*' is gone to prepare for his difciples; and chap.
" if the affiftance of God's Spirit be ne- m.
** ceffary to renew their nature, in the de-  —
" gree requifite to their being qualified for
" that ftate ; all which is implied in the
" exprefs, though figurative declaration,
" Except a man be born of the Spirit, he
" cannot enter into the kingdom of God :
" ffippofing this, is it poffible any ferlouS
" perfon can think it a flight matter, whe-
" ther or no he makes ufe of the means^
" exprefsly commanded by God, for ob-
" tainlng this divine affiftance ? Efpecially
" fince the whole analogy of nature ffiews;
" that we are not to expeCt any benefits,
" without making ufe of the appointed
" means for obtaining or enjoying them"."
With regard to each individual who
bears the name of Chriftian, his own con
fcience is the beft able to inform him,
how far he has a right to conclude him
felf regenerate. If he lives in the allowed
practice of any fingle vice ; if he forms no
purpofes of amendment ; if his affeCtions
are fupremely fet upon things below, not
upon things above ; and if he has no relifli

n Butler's Anal. Part II. chap, i.
VOL. II. K for

130 HORiE MOSAICiE.
SECT, for that fpiritual communion with God,
II. which conftltutes the whole felicity of the
 glorified faints ; fuch a man furely cannot
reafonably think himfelf in.a ftate of fafety.
Different tempers, it is true, are endowed
with difterent degrees of animation ; but
religion does not depend upon warm emo
tions and tranfient feelings ; it confifts ra
ther in a firm, refolute, and principled de
termination of the heart, and of the un
derftanding, to ferve God, and to keep his
commandments. Provided a man, upon
an impartial fcrutiny, finds this to be the
cafe with himfelf, his particular tempera
ment is of no very great confequence.
But if he be obliged to confefs, that, in
religion alone, he is cold and indifferent ;
while the whole energy of his mind, with
out the leaft painful effort, is roufed into
aCtion, ' when in purfuit of any favourite
employment, let him carefully examine the
foundation, upon which his claim to piety
is built. Should a flaw be , difcovered, let
him not be fo far blinded by the decelt-
fulnefs of fin, as to pafs it over with hafte,
or to view it with careleffnefs and indif
ference. We muft not indeed expeCt, that, in
the

HORiE MOSAICiE. 131
the prefent life, our wills can ever be in cjiap.
perfeB unifon with the will of God, There in.
is a conftant ftruggle, even in the moft de-  "
voted hearts, between grace and nature ;
but no perfon has any reafon to efteem
himfelf in a dangerous ftate, becaufe har-
raffed with this internal warfare. Every
fincere believer muft prepare himfelf to
encounter his innate corruption, and to
fight vigoroufly againft that " law in his
"members, which wars againft the law of
" his mind*." The great Apoftle of the
Gentiles himfelf was not exempt from this
common condition of all Chriftians ; but
was forced to exclaim, in the bitternefs of
his heart, " O wretched man that I am !
" who fliall deliver me from the body of
" this death ?" Such a ftruggle is fo far
from being a mark of determined enmity
with God, that Bp. Hall declares it to be
one of the very effentials of regeneration,
" There are two men," fays he, " in
" every regenerate breaft, the old and the
new ; and of thefe, as they are ever
" plotting againft each ' other, we muft
" take the better fide, and labour that the
Rom. vii. 23.
K 3 " now

<c

13* HORiE MOSAICiE.,
SECT. " new man, by being more wife in God,
II. " may outftrip the old. And how ffiall
-"  << that be done ? If we would difpoffefs
" the ftrong man that keeps the houfe,
" our Saviour bids us bring in a ftronger
" than he ; and if we would over-reach
" the fubtilty of the old man, yea the old
" ferpent, bring in a wifer than he, even
" the Spirit of God, the God of wifdom^."
Upon the whole, we may venture to
pronounce, that he, who will fubmit to a
fevere felf-examination, with a fixed ! pur
pofe, to be guided by the Law of God,
and not by his own inclinations ; he, who
defires only to know the will of his Cre
ator, in order that he may obey it, however
it may thwart his vicious propenfities ; this
man is not far from the kingdom of
heaven.
^ Bp. Hall's "Worksj p. 459.

CHAP.

HORiE MOSAICiE., ,133

CHAP. IV,
EMINENT CHARACTERS TYPICALOF CHRIST.
I. ADAM, a, MELCHIZEDEK, 3, ISAAC AND
ISMAEL, 4. ISAAC, 5. JOSEPH. 6, MOSES.
MARAH, MANNA. MASSAH AND MERIBAH.
THE BRAZEN SERPENT. 7. AARON. 8. ELI
JAH. 9. DAVID AND SOLOMON, SOLOMON's
SONG COMPARED WITH OTHER SPECI
MENS OF ORIEiJTAL POETRY,
A HE life and office of the Meffiah are Eminent
not only defcribed by the ceremonial ob- typYc^ai o?
fervances of the Law, but they are alfo
darkly exhibited in a long fucceffion of ty
pical characters, from the very beginning of
the world. In the ffiadows of the Jewiffi
church, the chofen people of God beheld
the realities of the Gofpel ; and in the moft
iliuftrious of the Patriarchs, they contem
plated the attributes of the expeCted Sa
viour of the world. The Lord of Life has
now accompllffied his mlffion, and has
clearly ffiewn himfelf to be, the end of the
Law of Mofes, The obfcurity of the Le
vitical difpenfation is removed, and all the
K 3 ancient

134 HORiE MOSAICiE.
SECT, ancient Scriptures are found to preach the
II. advent of a fuffering Redeemer".

Adam.

2.
Mclchize,

I . The firft typical delineation of Chrift
occurs in the very beginning of the Penta
teuch. As Adam is the head of the na
tural world, fo is Chrift of the fpiritual ;'
confequently, by exaCtly inverting the cha
racter of Adam, we obtain a complete de
fcription of the character of Chrift. Death
was the refult of Adam's tranfgreffion ;
life everlafting is the fruit of Chrift's per
feCt obedience. The firft Adam was made
a living foul ; the laft Adam a quickening
fpirit. As the one was prior to the other
in point of time ; fo does the natural ftate
of man precede his fpiritual regeneration.
All men bear the image of the earthy ;
and all real Chriftians bear the image of
the heavenly. For, as Adam is the na
tural father of the whole human fpecies;
fo is Chrift the fpiritual father of many
children ^.

2. The next type of Chrift, which de-
•^^^ mands our attention, is the fingular cha
racter of Melchizedek, King of Salem, the
* Luke xxiv. 27. i> i Cor. xv. 21. Prieft

HORiE MOSAICiE. 135
Prieft of the moft high God. No mention chap.
is made in Scripture either of the parents iv.
or defcendants of this prince ; yet, even 
Abraham, the father of the faithful, owned
his fuperior dignity by paying him tithes
of all, and by accepting his bleffing. Mel
chizedek, on the other hand, refreffied the
fpirits of Abraham, Avhen exliaufted by
temporal warfare, with bread and wine ;
as Chrift does, to this day, his fpiritual
church militant, with the very fame facra-
mental elements'^.
The argument, which St. Paul deduces
from the circumftances attending this ty
pical character, is, that the Chriftian dif
penfation muft be of a fuperior nature to
the Mofaical, becaufe Abraham, in whofe
loins Levi the anceftor of Mofes was,
owned the fuperiorlty of Melchizedek, the
type of Chrift, by paying tithes to him,
and by accepting his bleffing. Confe
quently, if Abraham was his inferior, all
his pofterity muft he fo likewife, and
among them the Sons of Levi, who com
pofed the Jewiffi priefthood. It appears,
as if St. Paul meant to have entered more
¦^ Heb. V. 5. and vii. 4.
K 4 parti-

136 HOR^ MOSAICiE.
SECT, parricularly into the typical refemblance
II. between Melchizedek and the Meffiah, but
 was deterred from it, by the fpiritual dul
nefs of the perfons to whom his Epiftle is
addreffed. Chrift is " called of God, an
*' High-Prieft after the order of Melchize-
" dek. Of whom we have many things
" to fay, and hard to be uttered, feeing ye
" are dull of hearing. For when for the
" time ye ought to be teachers, ye have
" need that one teach you again which be
" the firft principles of the oracles of
" God \"
It has been ffippofed, and not without
fome degree of probability, that Melchize- '
dek was even more than a mere type ;
that he was a vifible manifeftation of the
Son of God. Without venturing to decide
upon fo obfcure a fubjeCt, there is no rea
fon to doubt of the frequent corporeal ap
pearance of the Meffiah, during the period
of the Patriarchal and Levitical difpen
fations. Whatever fentiments are enter
tained refpeCting the myfterious charaCter
of Melchizedek, his iliuftrious antitype
feems evidently to be the perfon fpoken
¦¦ Heb. V. 10. of

HORiE MOSAICiE. 137
of in the Hebrew Scriptures, under the chap.
name of the Angel Jehovah'', iv.

3. We are informed by the fame in
fpired teacher, that the two fons of Abra-
iiam were typical of the Law and the
Gofpel. " It is written, that Abraham had
" two fons, the one by a bond-maid, the
" other by a free-woman. But he, who
" was of the bond-woman, was born after
" the fleffi : but he of the free-woman
" was by promife. Which things are' an
" allegory: for thefe are the two co-
" venants ; the- one from the mount Sinai,
" which gendereth to bondage, which is
" Agar, For this Agar is mount Sinai
" in Arabia, and anfwereth to Jerufalem
" which now is, and is in bondage with
" her children. But Jerufalem, which is
" above, is free, which is the mother of us
" all. Now we, brethren, as Ifaac was,
" are the children of promifed"
It may be obferved, in addition to the
foregoing declaration of St. Paul, that as
Ifmael was born firft, and then Ifaac ; fo
* See Gen. xviii. xxxii. 50. and xlviii. 16. Exod. iii. 2.
and xiv. 19, 24. Judges ii, Dan. iii. 2^, &c.
f Galat. iv. 33. did

i3§ HOR^ MOSAICiE,
SECT, did the Law precede the Gofpel, ' And as
n. Jfmael was banlffied from the prefence of
 his father, and led a roving unfettled life
in Arabia, his hand againft every man, and
every man's hand againft him, in order
that he might make room for Ifaac ; fo Is
the Law fuperfeded by the Gofpel, and fo
are the Jews wanderers and vagabonds over
the face of the whole earth, a proverb and
a by-word among nations. Laftly, as the
defcendants of Ifmael remain to this day a
dIftlnCt and peculiar people ; fo are the
Jews prevented, by a divine fatality, from
blending with the inhabitants of thofe
countries, through which they are dif
perfed. 4. In purfuing the hlftory of Ifaac, we
again find him a lively type of the great
facrifice, which Chrift made for fin by his
own death. Abraham Is ordered to offer
up his only fon on the mountain of Mo-
rlah, where he arrived on the third day;
fo long a time therefore was Ifaac virtually
dead In the eyes of his parent. Chrift, the
only begotten of his father, was offered up
on a mountain in the fame region, and re
mained under the power, of death three
days. As Abraham took the wood of the
burnt-

HORiE MOSAICiE. 139
-burnt-offering, and laid it upon Ifaac his chap.
fon ; fo did Chrift bear his own crofs, on iv.
which he was to be offered up, as an ex- 
plation for our fins. As Ifaac on the third
day was delivered from the fentence of
death, and reftored to the arms of his fa
ther and the enjoyment of life ; fo did
Chrift on the third day rife triumphant
from the grave, clad in the glorious robes
of immortality.
We may llkewife add, that there is a
moft perfect refemblance between the type
and the antitype in their patience and re-
fignatlon. Ifaac yielded implicit obedience
to the dictates of heaven, and made not
the leaft refiftance to the arm of his father.
though he was of ffifficlent age to have
eafily overpowered the ftrength of an old
man. Chrift meekly fubmitted to a pain
ful and ignominious death, though he
might by a .fingle word have commanded
the united efforts of twelve legions of an
gels to cruffi his enemies ; or, without fuch
inferior affiftance, have deftYoyed them in
a monient by the breath of his noftrlls.
Ifaac was the child of promife, and born
out of the ordinary courfe of nature. The
child

140 HORiE MOSAICiE.
sEcT. child Jefus was promifed by a long train
II. of types and prophecies from the very be-
 ginning of the world, and born by the ipi-
medlate agency of God from a pure virgin s.
St. Paul places it beyond a doubt, that
Ifaac was really a type of Chrift. " By faith
" Abraham, when he was tried, offered up
" Ifaac, — accounting that God was able to
" raife him- up, even from the dead : from
" whence alfo he received him in a fi-
" gure ''." The word here rendered figure
is in the original, Tz-x^aQoXvi, a parable. But
a parable Is a reprefentation of fpirituai
things by natural ; in other words, a fpe-
. s There is a -wonderful coincidence even in their ages. It
is calculated by chronologers, that Ifaac, at the time of this
event, was between thirty and forty, though called, after the
cuftom of the Eaft, a lad. That he was under forty, is ma
nifeft from comparing the hiftory with itfelf. The order of
events is as follows. Abraham was commanded to facrifice
Ifaac ; at fome indefinite period of time afterwards, Sarah
died ; at another indefinite period of time after that, but
certainly after the days of mourning for his mother' were
over, Ifaac married Rebecca, and we are told, that he was
then forty -years of age. Confequently, when the event un
der confideration happened, he muft in all probability have
been five or fix years wanting of forty. Chrift, according to
the calculation of Sir Ifaac Newton, was, at the time of his
crucifixion, about thirty-four.
i" Heb. xi. 17, 18. cles

HORiE MOSAICS. 141
cies of allegory'. The only difference be- chap.
twecn the parables of our Lord, and the iv.
parable of Abraham receiving his fon Ifaac '
from the dead, is this ; the firft are verbal,
the fecond is praCtical ''. The very fame
word (•zzrasfaCoA})) is ufed by the Apoftle,
when declaring, that the tabernacle was a
figure or type of better things to come '.
Well, therefore, might our Saviour fay
to the Jews, " Your father Abraham re-
" joiced to fee my day j he faw it, and was
" glad"^." A view of the fufferings and ex
altation of the Redeemer had been granted
to - the great Patriarch of the Jewiffi na
tion, and he hailed with joyful gratitude
the dawn of the Sun of Righteoufnefs.
The difficulty, which the Jews found
in believing Chrift, becaufe he was not yet
fifty years old, was in reality no objection
to the truth of his affertion, " Jefus faid
" unto them. Verily, Verily, I fay unto
" you, beft)re Abraham was, I am," He,

' Thus Lbnginus de Subl. fed!:, xxxvii. T«»! h JAira^fan
yiiTtiuait at wagafcoAat xat sixo»e;.
k Vide fupra, p. 79.
' Heb. ix. 9.
'^ John viii, 56.
who

142 HOK/E MOSAICiE.
SECT, who claimed the incommunicable name of
ji. I AM, mult have cxlfted not only before
— — — Abraham, but before tlic foundations of
the world were laid. It Is plain that they
thought him guilty of ufurplng the name
of God, becaufe othcrwli'e there will be no
rcalbn why they fliould, in confequence of
thcfc words, take up ftones to eaft at him.
Indeed, the pccuhar grammatical conftruc-
tion of the fentence alone fliews clearly,
that they were perfcCtly right in their fup
pofition. Had Chrift been only fome cre
ated being, who cxlfted prior to Abraham,
he would doubtlefs have fiild. Before Abra
ham was, I was, as the natural grammar
of the paffage requires ; not, Before Abra
ham, was, I (UII, w Inch expreffion is utterly
unlntcUIglble, unlefs upon the ilippofitlon
of the divinity of Chrift. Provided the
doCtrine of his Godhead be allowed, the
fentence will then be perfeCtly clear ; " I
" Jehovah, to \\hoin paft, prefent, and fu-
" ture arc all alike, cxilt neceffarily, and
" by my own power, before the days of

" Abraham.

g. 5. The next type, which we meet with,
Jofeph,^ is Jofeph. 'J'his Patriarch was favoured
' with vlfions and revelations from God ; but his

HORiE MOSAIC.E. 143
his brethren refufed to pay any attention chap.
to him. Full of envy and hatred on ac- iv.
count of his fuperior endowments, they 
.watched for a favourable opportunity, and
fold him into the hands of ftrangers. This
deed of darknefs was performed at the Iii-
ftigation of Judah, who firft gave the ad
vice of felhng him to the Ifmaelltes. In a
fimilar manner Chrift, notwithftanding his
miraculous powers and Immediate Inter-
courfe with heaven, was rejeCted, hated,
and perfecuted by the Jewiffi nation, who
were his brethren according to the flefli ;
and eventually fold into the hands of Ro
man ftrangers, by whom he was crucified.
It is hot a little remarkable, that the
wretch, who betrayed Chrift for a trifling
fnm of money, fliould exaCtly correfpond
in name with that brother, who advlfed
the felling of Jofeph ; they were both called
Judah. This, however, is not the only point of
fimilitude. The book of Genefis ffirther
informs us, that in procefs of time, when
Jofeph was fuppofed by his whole family
to be dead, he difcovered himfelf to his
brethren,, forgot all their injuries, and re
ceived them into his favour. But this did
not

J44 HORiE MOSAIC.E.
SECT, not happen, till a nation of aliens, who at
II. firft had accufed him falfely, and thrown
 him into prifon, afterwards honoured him,
as their fole preferver and benefaCtor. Thus
we hope and believe, from the fure word
of prophecy, that the time is now faft ap
proaching, when our Lord will be made
known to his brethren according to the
fleffi, and when the houfe of Ifrael will
turn with tears of contrition from their
former infidelity. Meanwhile it is clear,
that, before this great event takes place,
Chrift will have been accufed falfely, and
will have fuffered imprifonment and perfe-
cutlon from a Gentile nation, which after
wards embraced his religion, and reve
renced him as their Saviovir. The mock
trial of Chrift ; the malignant afperfions
thrown npon the Gofpel by Tacitus, and
other Pagan hiftorians ; the oppofition of
Celfus, and the whole body of Heathen
philofophers ; and the ten dreadful perfe
cutions, in which fo many thoufands pe-
rlffied ; all preceded the complete conver
fion of Europe.
Might I venture to extend the compa
rifon yet further, I ffiould add, that as the
Iftaelites were fojourners in the land of
Egypt,

HORiE MOSAICiE, 145
Egypt, where they were treated with the chap.
utmoft contumely and contempt, till the iv.
day of their deliverance arrived ; fo are the 
Jews vagabonds over the whole world, every
where hated and defpifed. But the period
of their calamities will at length, we truft,
arrive, and the right hand of God will
then conduct them into the land of their
forefathers. 6. There is fo exaCt a parallelifm of 6.
character between the Meffiah and his
type the Jewifli Lawgiver, that it cannot
fall to ftrike even the moft fuperficial
obferver. As Mofes was delivered, when
an infant, from the flaughter of the He
brew children ; fo was Chrift delivered,
during the period of his infancy, from the
flaughter of all the male children of a
certain age that were in Bethlehem. As
Mofes converfed with God face to face, an
honour granted to no other prophet ; fo
did Chrift in an efpecial manner receive
illumination from his Father, As Mofes
was appointed a lawgiver, to conduCt his
people from the flavery and mifery of
Egypt into the land of Canaan ; fo is
Chrift our lawgiver, with fupreme power
to lead us from the Egypt of fin, and from
VOL. II, L the

.346 HORiE MOSAICiE.
SECT, the bondage of Satan, into the heavenly
II. Canaan, where there is fulnefs of pleafure
 at the right hand of God for evermore. As
Mofes ftood in the gap between the Lord
and the people, in order to avert the wrath
of heaven ""; fo docs Chrift intercede for
us before the throne of God, that his fear
ful indignation rr^ay be turned' away from
us. As Mofes was meek above all men ;
fo Chrift, when reviled, reviled not again,
but prayed even for his murderei;s ". When
Mofes was in the mount, he fafted forty
days ; when Chrift was in the wildernefs,
he alfo fafted during the fame fpace of
tiiiie. According to Maimonides, the infplra-
tion of Mofes was fuperior to that o'f
others, in four particulars. All other pro
phets prophefied in a dream or vifion ; but
Mofes waking and ftandlng. All other
prophets prophefied by the help or mi
niftry of an angel ; but Mofes by imme
diate Infpiratlon from God. All othei; pro
phets trembled, and fainted ; but Mo
fes was exempt from thefe concomitants of
"" Pfalm cvi. 23.
" See Eufeb, Demon, Evang, lib. iii, c. 2,
human

HO lliE MOSAICiE. 147
human weaknefs, and converfed with God, cha*^.
as a man fpeaketh to his friend. The gift iv,
of prophecy was conferred upon. others only '¦¦
at particular feafons ; but Mofes was ena
bled to utter predictions at all times °. If
fuch marks of God's favour were mani-
fefted fo peculiarly in the Jewiffi legifla-
tor, ftill , more illuftrioufly do they ffiine
forth in the perfon of Chrift. ,
Nor are thefe the only points of refem
blance between them. During the paffage
of the, Iftaelites through the wildernefs,
they were attacked by the Amalekites.
Mofes, by the divine command, afcended
a neighbouring hill. Here he extended
his arms, and, by their remaining fteadlly
in that uneafy pofture, his followers ob
tained a declfive vicT;ory over their ene
mies. In a fimilar manner, the believer,
as lotig as he remains a member of the
church militant, muft expeCt to be fre
quently aflaulted by violent temptations.
" We wreftle not with fleffi and blood,
" but with principalities and powers, and
" with fpiritual wickednefs in high places,"
The celeftial panoply of the Chriftian war-
" See Ne-wton on the Prophecies, vol. i. p. 162.
L 2, rior

J43 HORiE MOSiilCiE.
SECT, rior is beautifully defcribed by the Apoftle, .
II. but above all, the fliield of faith is recom-
 mended. In the hour of danger, and in
the day of temptation, the eye of the be
liever is enabled to behold the myfterious
fcene which paffed on mount Calvary. To
that mount, the Lamb of God, the Cap
tain of our falvation, afcended. There
were his arras extended upon the crofs,
and under this banner his followers muft
advance to battle. By the all-fufficient
facrifice of the Meffiah, we become con
querors, more than conquerors over the
very fierceft temptations.
While Mofes was employed in conduct
ing the children of Ifrael to the land of
promife, a variety of circumftances oc
curred, in which the long-expeCted Re
deemer feems to be darkly ffiadowed out.
At the bitter ftreams of Marah, the chofen
people of God, though fo lately delivered
from the bondage of Egypt, was, tempted
to murmur againft Mofes. In this emer
gency, the Prophet was directed to eaft
the branch of a tree into the waters, and
their bitternefs was inftantly removed.
When a Chriftian firft commences his
fplrl-

HORiE MOSAICiE, 149
fpiritual journey through the wildernefs of chap.
this world, many different matters confpire iv.
together, to render it painful and irkfome.  "
Long formed habits muft be broken, and
new ones adopted ; external temptation
muft be refifted In all its various forms ;
and internal corruption muft be daily and
hourly oppofed. Thefe fevere trials lofe
none of their bitternefs,- even when the
heart is renewed after the Image of God.
All the acute feelings of human nature
itill remain^ and the foul is ftill trem
blingly alive to every pang of affliction.
The fpirit Indeed is wiUing, but the fleffi
is weak. To take up our crofs, and to
follow him who once bled for our fakes,, is
a doCtrine hard to be received. Our Lord
himfelf drained to the very dregs that bit
ter cup, which muft be tafted more or
lefs by all his difciples. Though a perfcCt
pattern of refignation to the divine will,
yet, in his human nature, being in all
things tempted hke unto us, he ffirunk
from the naufeous draught, which was of
fered to him ; a draught polfoned with the
iniquities of the whole world. " Father, it
" thou be willing, remove this cup from
" me : neverthelefs, not my will, but thine
" be done." But let the very beft of us
L 3 examine

150 HORiE MOSAICiE.
SECT, examine his own heart, and he will have
II. abundant caufe to lament his impatience,
 when fmarting under the rod of his hea
venly Father. Not a word, expref^ve of
mental irritation, efcaped from the lips of
the fuffering Redeemer ; but have we never
repined at the afflicting difpenfations of
Providence ? Have we never murmured at
the bitternefs of that potion, which it has
been our lot to drink ? No man can ven
ture to affert his never- ceafing acquiefcence
in the will of God, All, at different pe
riods, have teftificd their difcontent; all,
without exception, have been gnilty of

murmuring.

What is it then, which alone can fweet-
en the bitter cup of affliction ? In the honr
of ficknefs, or in the day of forrow, has
this world any thing to offer ? Can the
mad purfults of ambition, the airy dreams
of pleafure, or the gaudy pageants of opu
lence, afford any confolation ? Afk the
wretch, who lies racked on the bed of dif-
eafe ; afk the father, whofe heart bleeds
at the untimely death of a beloved child ;
afk the huffiand, whofe worldly happinefs
lies all low in the duft ; afk thefe, what
comfort the objeCts of human idolatry can
beftow ?

HORiE M03AIC.E. 151
beftow ? Miferable comforters are ye all ! chap.
The whole world, and all that it contains, iv.
is unequal to the tafk, 

Yet there is a fure fource of confolation,
an infallible phyfician. There is a rod,
which can heal the waters of forrow, and
fweeten the bitter ftreams of affliction.
" I Will give you reft," is the gracious
promife of " the man, whofe name is
" the Branchp." Chrift is the " tender
" Plant ''," which was cut down, and
plunged into the bitter waters of forrow,
to fave a guilty world. We indeed fuffer
juftly ; fox we receive only the due reward
of our deeds j but this man hath done no
thing amifs. Bleffed be God ! the Chrif
tian is never denied accefs'to the Tree of
life, whofe leaves are "for the healing of
"the nations'." Here then is the fo-
vereign remedy, which foothes the trou
bled fpirits of the believer. Here is the
heavenly Phyfician, who freely giveth us ,
medicine to heal all our ficknefs. What
are the trifling vexations of time, compared
f Zech. vi. 12.
1 Ifaiah liii. 2.
' Rev. xxii. a.
L 4 to

Tfa*. HO RiE ^..MOSAICiE.
SECT, to the forrows of him, who bore the load
II, 'of our iniquities ? What are the tranfient
¦ ' afflictions of this life, if placed in compe
tition with the glories of eternity ? When
the Redeemer fweetens the Waters of bit
ternefs, and when the Holy Spirit gives us
ftrength to receive them ; then, and then
only, all our cares ceafe, all our anxieties
v^niffi. In a ffiort time after this event, the Ifi
raelites find a frefli fubjeCt of difcontent.
The wildernefs is unable to afford fuf-
tenance to fuch a multitude ; but God
interpofes, and rains down manna from
heaven to fatisfy their cravings.
Thus, in the fpiritual life, the .Chriftian
finding the wildernefs of this world inadcr
quate to his defires, and fuffering at the
fame time, for the trial of his faith, a de
privation of that comfort which the Holy
Spirit can-- alone beftow, Is tempted to re
pine at the wife difpenfations of Provi
dence. A momentary infidelity takes pof-"
feffion of his heart, and he cannot forbear
laiyientlng, that he has been induced to
quit the more palpable pleafures of fin, for
an airy dream of ideal happinefs. When ever

HORiE MOSAICiE,

153

ever a fpirit of murmuring prevails, and chap.
whenever any fin is committed, diftruft iv,
and infidelity are always the latent caufes, — ^ 
If our faith was at all times equally ftrong,
every fpecies of wickednefs would iuftan-
taneoufly be checked. Could a man, with
his corporeal organs of vifion, fee the eye
of God ftedfaftly fixed upon him, and fen-
fibly perceive that his right hand was fup-
porting him ; he would ffirink from the
commiffion of fin, and he would bluffi to
be found guilty of murmuring. This truth
is no lefs clear to the eye of faith, when
in the full exercife of its powers ; but, un
happily, that eye too frequently ffiffers a
diminution of its vigour. As its ftrength
decreafes, the influence of temptation in
creafes. But the goodnefs of God Is not
diminiffied ; and, in due feafon, he is both
able and willing to fatisfy the appetite of
the hungry. Spiritual life can no more
be fupported without bread from heaven,
than natural life can without Its accuf
tomed aliment. Withdraw its proper nu-
tflment from the foul, and it langulihes
equally with the body, when placed in fi
milar circumftances. As the Iftaelites were
fed with bread from heaven, fo muft the
Chriftian. Our

J54 PI O RiE MOSAICiE.
SECT. Gur Lord applies the typical manna im-
II. mediately to himfelf : " I, am that bread of
 " life. Your fathers did eat manna in the
" wUdernef^s, and are dead. This is the
" bread which cometh down from heaven,
" that a man may eat thereof, and not die.
" I am the living bread, which came down
" from heaven. If any man eat of this
" bread, he ffiall live for ever : and the
" bread that I will give is my fleffi, which
" I will give for the fife of the world%"
That a myftical fignification is attached to
the rnanna under the Law, is clear, both
from this, paffage, and from another in the
Apocalypfe. " To him, that overcometh,
*' will I give to eat of the hidden manna*."
Chrift then Is the true manna, the rfeal
bread of life, which fupports the fpiritual
exiftence of his difciples. He declares,
" Except ye eat the fleffi of the Son of
" man, and drink his blood, ye have no
" life In you. Whofo eateth my fleffi, and
" drink eth Ta.y blood, hath eternal life :
" and I will raife him up at the laft day.
" For my fleffi is meat indeed, and my
" blood is drink indeed "."
' Jo^in vi. 4S.
' Key. ii. 17.
" John vi. $3.
The

HORiE MOSAICiE, i^_5
The Ifraejites were fed with manna, not chap.
for s\. fingle time only, but for forty years, xv.
during the whole of their journey through 
the wildernefs.
Thus the Chriftian has daily need of
fupport from above. He can neither be
gin, continue, nor accompllffi his warfare,
without the conftant afliftance of God's
Holy Spirit. The inftant that is with
drawn, he commences a retrograde mo
tion, and is hurried back to his former mi
ferable flavery.
Mafiah and Meribah next witnefs the
ingratitude of Iftael. A deficiency in the
fupplles of water provokes an univerfal
murmur, till Mofes ftrikes his wonder
-working rod deep into a rock. A copious
ftream immediately flows from it, and the
thirft of the people is relieved.
The fame divine Perfonage, of whom
manna was laft the type, is here again in
troduced under the image of a rock, even
the rock, of our falvation. As foon as it
was ftruck, and the waters flowed, the
thirft of Ifrael was affuaged. When Chrift
was wounded for our tranfgreffions, and
bruifed

if,6 HORiE MOSAICiE,,
joECT, bruifed for our iniquities ; when he was
II. lifted up on the crofs, and -pierced with
—  the fpear ; an inexhauftible fountain was
then opened, to quench the thirft of our
fouls, and to waffi away all our impurities.
Here is the living water, of which who-
foever drinketh, he ffiall nevei' thirft ; here
is the fountain, that fprlngeth up into ever
lafting life ". The ancient Ifraelites " did
" all eat the fame fpiritual meat, and
" did all drink the fame fpiritual drink.
" For they drank of that fpiritual rock
" that followed them, and that rock wag
" Chrift''." The perpetual murmurs, however, of
the children of Ifrael did not always pro
cure the accompllffiment of their wiffies.
In confequence of their repining at the
manna, fiery ferpents were fent among
them, whofe poifonous bite occafioned a
dreadful mortality. This vlfitatlon an
fwered the purpofe for which it was in
tended. The people, impreffed with com-
punCtlon for their wickednefs, confeffe^l
their fin to Mofes, and humbly deprecated
the anger of the Almighty. , The Prophet
" John iv. 14. 5' I Cor. x. 3. was

HORiE MOSAIC.I

157

was ordered to -elevate a brazen ferpfent chap.
upon a pole ; and all thofe who had fuf- iv.
fered were dlreCted to look up to it. The 
refult was, that the health of all fuch, as
raifed their eyes towards this emblem, was
immediately reftored.
Our* Lord applies this type to himfelf.
" As Mofes lifted up the ferpent in th'--
" wildernefs, even fo muft the Son of man
" be lifted up ; that whofoever belleveth
" in him fliould not periffi, but have eter-
" nal life '^." Thus It appears, that, as the
type of Chrift was lifted up to heal the
Ifraelites, when bitten by the fiery fer
pents ; fo we alfo, though our fouls be
wounded by the fiery darts of the devil, if
we look up with the eye of faith to our
Saviour hanging upon the crofs, ffiall re
ceive from him healing and comfort.
There is a wonderful peculiarity in this
emblem, which feems worthy of notice,
fince it tends direCtly to prove the divinity
of Chrift. It has been well remarked by
Bp. Warburton, " That the Jewiffi people
" were extremely fond of Egyptian man-
" nets, and did frequently fall. into Egyp-
' John iii, 14. " tian

158 HORiE MOSAICiE.
SECT, " tian fuperftitions : and that many of the
II. " laws given to them by the miniftry of
 " Mofes were inftituted, partly in com-
" pliance to their prejudices, and partly in
" oppofition to thofe fuperftitions *." The
fame Author ffiews, that the figurative lan
guage of the prophets was, in faCt, an ap
plication of the Egyptian hieroglyphics;
God not difdaining to convey knowledge
to mankind by that mode of fpeech to
which they had been accuftomed, and
which was therefore the moft intelligible
to them''.
This being premifed, it only remains to
be inquired, what the Egyptians, and it
may be added, the whole Eaft along with
them, underftood by the hieroglyphic of a
ferpent. If we examine the Bembine ta
ble, nothing there occurs fo frequently, ot
with fo great apparent veneration paid to
it by the furrounding figures, as a com
pound hieroglyphic, confifting of a globe
with a ferpent and wings iffuing from it.
But, according to Dr. Stukeley, this hie
roglyphic was the emblem of the Supreme
* Divine Leg. b. iv. feft. 6.
* Ibid. b. iv. fea. 4.
Being,

HORiE MOSAICiE,

^69

Being. The circle reprefented the great chap.
Author of all things ; the ferpent, the Son, iv.
who is fometimes ftyled the Word, and 
fometimes the Wifdom of Go'd "; and
laftly, the wings fymbollzed the Spirit,
which, according to the Egyptians, per
vades and animates all things.
The expofition here given is not the
mere phantom of a romantic imagination :
the following authorities are cited by Dr.
Stukeley, to prove, that the ferpent was
almoft univerfally the emblem of God.
" Our oldeft heathen writer, Sanchonia-
" thon, fays, the Phenicians called it, Aga-
" thodemon, the good angel. Epies the
" Phenician, in Eufebius, pronounces it a
" moft divine animal. Maximus of Tyre
" v^rites, that the ferpent was the greateft
" fymbol of' the Deity, in moft nations,
" even among the Indians, Slglfinond, in
" his Mufcovlte hiftory, fays the like of
" the Samogetians in the northern parts of
" that vaft empire ; and Goguin, in his
" Sarmatla of the Lithuanians — The fym-
'^ It is remarkable, that the Egyptians called this part of
the, hieroglyphic, Ptha, which fignifies the Word.
"bol

i6o HORiE MOSAlCiC.
SECT, " bob of the fnake and circle we fee 6n
II. " innumerable Egyptian monuments. Al-
 " ways it holds the uppermoft, the firft,
" and the chief 'place, which ffiews its high '
" dignity. Mr. Selden fays, this figurp, in
" abbreviated writing among the Greeks,
" fignifies the Deity '^." It may be added,
that to this day it is ftill confpicuous in
the front of all the temples in the The-
bals, as abundantly appears from the plates
which embelliffi the volumes of thofe who
have travelled into that country. From
what has been faid, aVc can be at no lofs
how to Interpret the meaning of the Egyp
tian emblem Ptha, which Mofes elevated
upon a pole, and which Chrift, the true
Word of God, declared to be typical of
himfelf^. Such are the myfterious events, which
happened during the pilgrimage of the If
raelites through the wildernefs ; and to
make the parallel between the Jewiffi and
Chriftian leglflators yet more complete, as
"^ Abury, chap. xi. See alfo chap. xii. and xvi.
* Mr. Bryant treats this fubjeft in a manner fomewhat
fimilar, in-his Dilfertation upon the Plagues of Egypt.
Mofes

HORiE MOSAICiE, i6i
Mofes died in fight of the land of promife, chap.
and delegated his power to his fucceffor iv.
Joffiua ; fo did Chrift die before the mi 
niftry of the Gofpel was finiffied, and left
the propagation of it to his fucceffors the
Apoftles. And as Joffiua fubdued the ido
latrous nations of Canaan, not by the ex
ertions of his own unaffifted valour, but
by the fupernatural affiftance of the i\l-
mighty ; fo did thofe holy men receive
miraculous powers from heaven, to enable
them to combat with fuccefs the idolatry
of the Heathens.
Laftly, Mofes, as if fearfully pra^aglng
the obftinate blindnefs of the Jews, mi
nutely defcribes, and compares to himfelf
the great Prophet who was deftlned to ffic-
ceed him ; a prophet, not armed with the
terrors of thunder and avenging fire, but
trufting only to the ftill fmall voice of
truth and reafon. " The Lord, thy God,
" will raife up unto thee a Prophet from
" the midft of thee, of thy brethren, like
" unto me ; unto him ye ffiall hearken ;
" according to all that thou defiredft of
" the Lord thy God in Horeb, in the day
" of the affembly, faying, Let me not hear
" again the voice of the Lord my God,
VOL. II. M " neither

i64 . HORiE MOSAICiE.
SECT, " neither let me fee this great fire any
II. " more, that I die; not^
It is in vain to fay, that this prediction
may relate only to prophets in general;
for which of the prophets refembled Mofes,
except Chrift ? Unlefs the prophet in quef
tion was a lawgiver, the prediction could
not relate to him, becaufe he would differ
from Mofes in the moft diftinguiffiing part
of his character s. But Chrift alone, of
all the prophets, had that high commiffion
vefted in him ; we cannot therefore rea
fonably entertain a doubt of Chrift's being
the Pr#phet alluded to by the Jewiffi Le-
giflator.
Aaron 7* '^^^ wholc of the Law being written
for an enfample to the Chriftian world,
we ffiall find thofe lamentable dlffenfions,
which continually rend the church, f&f
forth in a moft ftriking manner by the in
fpired Author of the Pentateuch. Korah,
a turbulent faCtious Levite, in conjunction
with Dathan and Abiram, two of the
Laity, fteps forward, and charges his law-
^ Deut. xviii. 15.
s Eufeb, Demon. Evang. lib. i. c, 3, & lib. ix. c. 11. ful

HORiE MOSAICiE. 163
ful governors in church and ftate with chap.
prieftcraft and tyranny. The facred office iv.
of the miniftry is invaded by felf-confti- 
tuted teachers ; and the powers that be
are defpifed and infulted. The divine au
thority of both is openly queftioned ; and
the authors of this fchifmatical rebellion
undertake to open the eyes of the people ''.
Thefe enlightened fentiments, however, of
Korah and his coadjutors, refpeCting the
origin of government, prove to be utterly
difpleafing to him, from whom all rights
both ecclefiaftical and civil are derived.
The ways of God are not as the ways of
man. A fevere vlfitatlon from heaven
fpeedily decides the point which was con
troverted between Mofes and his oppo
nents. " The earth opened her mouth,
" and fwallowed them up quick." But as,
for thofe, who prefumed to minifter to
God, not according to his revealed will,
but according to their own vain imagina
tions, their offering was an abomination in
his eyes. " Fire came out from the Lord,
" and confumed the two hundred and fifty
" men, that offered incenfe."
We are direCted by St. Jude to apply
'' See Numb. xvi. 14.

M

this

i64 HORiE MOSAICS.
sect, this type to the Chriftian church. He
II. fpeaks of certain men in his days; who de-
— — — fpifed dominion, and fpoke evil of dig
nities, and who " periffied in the gainfay-
" ing of Korah." Againft fuch he de
nounces a woe. -" Clouds they are with-
" out water, carried about of winds — wan-
" dering ftars — murmurers, complainers
" — who feparate themfelves, fenfual, hav-
" ing not the Spirit'."
The Ifraelites, far from being intimi
dated by the exemplary puniffiment in
flicted upon Korah, Dathan, and Abiram,

¦ Some perfons have applied this alarming type to the
whole body of feparatifts from the ancient apoftolical polity
of the church : but, as I dare not anathematize fuch emi
nent charadlers as Doddridge and Watts, although verily
perfuaded of the divine authority of Epifcopacy ; I have
fimply related the hiftory of Korah, and fubjoined St. Jude'S ,
comment upon it, leaving the Reader to judge for himfelf.
It may not be amifs, however, to obferve, in the words of
' Bp. Home, that ''' internal gifts and graces may qualify a
" perfon for an office, but they cannot put him into one."
Sermons, vol. ii. p. 167.
Bp. Latimer and Bp. Reynolds are equally ftrong in cen-
furing the prefumption of thofe, who take upon themfelves
the office of the miniftry, without being regularly ordained
¦to it. See Bp. Latimer's Sermons, fol. 24Q. edit. 1584.
Bp. Reynolds's Works, p. 427. Jones's Effay on the Church;
and particularly Bp. Hall's Epifcopacy by Divine Right.
murmur

HORiE MOSAIC.E. j6s
ntiurmur the very next morning againft chap.
Mofe^ and Aaron. By thus vindicating iv.
the actions of thofe rebels, they incurred a 
fimilar degree of guilt. A plague is fent
among them, and no means of human de
liverance appear. In this emergency, Aa
ron took his cenfer, and ran into the midft
of the congregation, to make an atone
ment for them, " He ftood between the
" dead and the living, and the plague was
" ftayed'^." All thofe, who remained ex
pofed to the fierce anger of the Lord, un
protected by the mediatorial interceffion of
Aaron, inevitably periffied. But all ffich,
as were ffirouded from the vengeance of
God by the powerful atonement of the
high-prieft, remained fecure, though trem
bling at the deftruCtlon which raged around
them. Before Aaron, death appeared in
all its horrors ; behind him all was hope
and fecurlty. The plague approached ex
aCtly to the place where he ft'ood, when,
overcome by the myfterious virtue of the
atonement which he made for the people,
it ceafed inftantaneoufly.
There cannot be a more accurate de
fcription, of the benefits conferred by the
" Numb. xvi. 4S.
M 3 media-

i66 HORiE MOSAICiE.
SECT, mediatorial office of the Meffiah, than that
II. which is contained in this inftruCtive por-
— '  tion of hiftory. The plague of fin rages in
the midft of us all, and wp are all totally
corrupted. In this miferable and helplefs
fituation, we are expofed to the juft anger
of God, which, by our own ftrength, we
can neither avert nor avoid. To a finner,
convinced of his criminality, and deeply
feeling his need of a Saviour, the promjfed
Redeemer now appears in the full, though
benign radiance of mercy. The great High-
Prieft is both able and willing " to make
" a full, perfect, and fufficient facrifice,
" oblation, and fatisfaCtion, for the fins of
" the whole world," To thofe, who truft
in his merits, and rely upon the efficacy of
his atonement; there is joy, peace, a.nd
comfort inexpreffible. The wrath of God
is ftayed, nor will it penetrate into the In-r
clofure, before which the well-beloved Son
has taken his ftation. The mifera,ble con
fequences of the plague of fin are at an
end, and his fpiritual health is reftored to
the penitent finner, by the fprinkling of
the blood of the covenant. Where Chrift
is not, fin and death prev ill ; where he is,
they are conftrained to yield before the,
Almighty Conqueror. " He ftands between " the

HORiE MOSAICiE. 167
" the living and the dead, and the plague chap.
" is ftayed ^" iv.

8. The fuperior dignity which Elijah
held over the other infpired teachers in
Ifrael, along with fome peculiar circum
ftances recorded in his hiftory, feems to
confer upon him the honour of being a
type of the Meffiah. The authoritative
manner of his teaching j his' oppofition to
the priefts of Baal ; and his call of Eliffi'a,
nearly in the very fame words which our
Lord ufed when calling his difciples; are
all worthy of attention. But there are
two events in his life, which more parti
cularly demand our regard. As Elijah fafted
forty days and forty nights ; fo did our Sa
viour likewife prolong his abftinence to the
fame period. And as the Prophet was fu-
pernaturally taken up into heaven, in the
fight of his fervant Eliffia, to whom he
left his mantle, conferring the fame mira
culous powers, and the fame divine infpi
ratlon, which he . had himfelf poffeffed ; fo
did Chrift afcend up on high in the pre
fence of his difciples, leaving with them a
double portion of his Spirit, which both
' See a beautiful Sermon on this fubjeft by Bp. Home.
M 4 enabled

Elijah.

i68 HORiE MOSAICiE.
SECT, enabled them to work wonders, and gave
II. them ftrength to accompliffi their warfare.

J)- g. The laft type, which ffiall be confi-
soiomon. dcrcd, is that of David and Solomon, who,
taken in fucceffion, aptly reprefent the
Meffiah, during his laborious warfare upon
earth, and his triumphant reign in heaven.
Many paffages in the Pfalms feem to con-
firrh this fuppofition. What David prima
rily fpeaks in his own perfon, or in that of
his fon Solomon, muft be applied fecon-
darily to Chrift, Some of them aCtually
are fo applied both by our Lord himfelf,
and by his Apoftles.
The whole life of David was a con
tinued fcene of warfare and trouble, for
the purpofe of increafing the glory and
profperlty of Ifrael ; yet did he frequently
experience the moft ungrateful returns.
Still, however, he trufted in his God, and
led a life of faith and holy confidence.
Notwithftanding the difficulties with which ,
he was continually furrounded, his eye was
ftedfaftly fixed upon him, from whom alone
can be derived fafety and protection.
Similar to his, when viewed in a fpi
ritual

HORiE MOSAICJE. 169
ritual light, was the life of the Son of God. chap.
He daily encountered both human and dia- iv.
bolical oppofition, in his unwearied labours 
for the benefit of his creatures : vet the
very perfons, who are thus indebted to
him, did and do ftill vex him with their
'perverfenefs and rebellion. The fame ge
nerous forbearance, which David ffiewed
to his enemy Saul when placed within his
power, was ffiewn in an inftnitely more
eminent degree by Chrift, when he prayed
for his malicious adverfaries.
There is, however, one circumftance in
the life of David, which deferves to be
particularly mentioned ; he was betrayed
by his intimate friend and counfellor Ahi-
tophel, and the traitor afterwards hanged
himfelf, touched with remorfe at the trea
chery and ingi-atitude of which he had
been guilty. Beautifully plaintive are the
ftrains, in which the Hebrew monarch ex-
preffes the pangs, that injured friendffilp
alone can feel. " Oh ! that I had wings
" like a dove ; for then would I flee away,
" and be at reft. Lo, then would I get
" me away far off, and remain in the wil-
" dernefs — It is not an open enemy, that
" hath

X'jo HORiE MOSAICiE.
SECT. " hath done me this diffionour ; for then I
II. " could have borne it. Neither was it
 " mine adverfary, that did magnify himfeljf
" againft me ; for then, peradventure, I
*' would have hid myfelf from him : but
" it was even thou, my companion, my
" guide, and mine own familiar friend. We
*' took fweet counfel together, and walked
" in the houfe of God as friends — He laid
" his hands upon fuch as be at peace with
" him, and he brake his covenant. The
" words of his mouth were fofter than
" butter, having war in his heart ; his
" words were /moother than oil, and yet
" be they very fwords '". Yea, even mine
*' own familiar friend, whom I trufted,
" who did alfo eat of my bread, hath laid '
" great wait for me"."
Every perfon muft at once perceive how
accurately the perfidy of Judas is here de
lineated in the charaCter of Ahltophel, Nor
is this merely an accidental refemblance :
that the one was a type of the other, and
confequently David of Chrift, cannot be
doubted, becaufe our Lord exprefsly ap-
^ Pfalm Iv. » Pfalm xii. 9, plies

HOR^ MOSAICiE.

lyi

plies the latter of the above-cited paffages chap.
to Judas °, ' This is further evident from iv.
the decifion of the Apoftles, w ho refer to 
Judas what David fpoke primarily of Ahl
tophel., " This Scripture muft needs have
" been fulfilled, which the Holy Ghoft by
" the mouth of David fpake before con-
" cerning Judas — Let his habitation be de-
" folate, and let no man dwell therein:
" and his biffioprick let another take'."
As the character of David is typical of
the humiliation and fufferings of Chrift;
fo in the peaceable and fplendid reign of
Solomon, the glorious and heavenly king
dom of the Meffiah is figuratively deline
ated. The magnificent temple built by
that prince is only a faint reprefentation of
the celeftial manfion built without hands,
prepared for all fuch as love God. Till
his reign, the ancient tabernacle, expreffive
of a wandering and unfettled life, remained
in ufe. David fought to build a perma
nent place of worffiip for God ; but his re-
queft was not granted. That honour was
referved to grace the peaceful era of So
lomon.
<• John xiii. i8. Bible with Marg, Ref.
f A6b i. i6, and 20.
In

179 HORiE MOSAICiE.
SECT. In a fimilar manner, the Chriftian views
ir. this world as one grand tabernacle, beau-
 tiful indeed, yet not deftlned for perpe
tuity. He looks forward with the eye of
faith towards a heavenly city, a glorious
everlafting temple, whofe maker and build
er is God. Chrift himfelf, in the days of
his pilgrimage, had no fixed abode ; nor
has he left a ftationary place of worffiip to
his difciples. Conformed to their Lord and
Mafter in his fufferings, like him they con
fider , this world only as the land of their
fojournlng. But in a ffiort time, the tranf
ient tabernacle of ffiblunary devotion will
give place to the glorious and eternal tem
ple, whofe foundations are in the holy hill
of the heavenly Zion. The reign of the
true Solomon will commence, nor will its
luftre ever fuffer an eclipfe ; but the righ
teous ffiall rejoice in his prefence, and their
' foul's ffiall live for ever and ever. The
church will then triumphantly repeat the
facred fongs compofed by the Pfalmift, pri
marily indeed in honour of the Prince of
Ifrael, but fecondarily and completely ap
plicable to none but the true Kjng of
Jacob. " My , heart is inditing a good
" matter : I fpeak of the things which I
" have made unto the King — Thou art
" fairer

HORiE MOSAICS, 173
" fairer than the children of men : full of chap.
'* grace are thy lips, becaufe God hath iv.
" bleffed thee for ever — Thy feat, O God,  •
*' endureth for ever ; the fceptre of thy
" kingdom is a right fceptre. Thou haft
*' loved righteoufnefs and hated iniquity ;
" wherefore God, even thy God, hath
' " anointed thee with the oil of gladnefs
*' above thy fellows '^."
In that beautiful fpecimen of Oriental Solomon's
10 <- o 1 , Song, com-
poetry, the bong of bongs, the mutual pared with
love of Chrift and his church are exhibited mens of
under the frequent Scriptural type of aupcTtry.
i^epithalamium. Literally indeed compofed
by Solomon on his marriage with the prin
cefs of Egypt, it fpiritually relates to the
myftical marriage of the Lamb. Though
his fpoufe, the Church, be black and de
formed with fin, yet is ffie beautiful in
his eyes, when waffied in his all-cleanfing
blood. " Until the day broke, and the ffia--
" dows fled away ""," the Church took her
ftation in " the mountain of myrrh, and
** in the hill of frankincenfe." During the
period of typical and ceremonial obfcurity,
the fmoke of the facrlfices and the odour
« Pfalm xiv. ' Cant. iv. 6. of

174 HORiE MOSAICiE.
SECT, of the richeft perfumes daily afcended up
II. to heaven from the facred hill of Zion:
 but now the fpoufe is indulged with a
clearer view of her gracious Lord and pro-
¦ teCtor. Confcious of her own weaknefs,
ffie relies upon his ffipport during her jour
ney through this world, and " cometh up
" from ^ the wildernefs leaning upon her
" beloveds" That this divine fong of loves is tb be
interpreted myftically, app6ars from feveral
confiderations. To fuppofe, that a mere
cpithalamium ffiould be admitted into the
facred canon is inaprobable; and to ima
gine,- that, if it had crept in through at:;ci-
dent or negligence, our Saviout would not
have rectified the miftake, is incredible.
The general ftyle of a book ought llkewife
to be confidered, before we Venture to pro-'
nounce definitively upon the fignification
of a detached paffagCy Scripture ought to
be compared with Scripture, and the whole
carefully weighed, left we be fouiid guilty
of prefumptuoufly flighting this portion of
it. Ignorance is ever petulant and for
ward ; but caurious piety will' take heed
= Cant. viii. .5. to

HORiE MOSAICS. 175
to her ways, left haply ffie be found a de- cHap.
fpifer of the revealed will of God '. iv.

The Song of Solomon is perhaps tlie
moft perfect model of the myftlc Oriental
poetry now extant. A ffiort poem on the
fame fabjeCt is preferved in the Prophecies
of Ifaiah ", where a fimilar turn of . ex
preffion is feduloufly adopted. The forty-
fifth Pfalm likewife is ftyled a Song of
Loves ; and, accordingly, we find that it
treats of the union of Chrift and his church,
under the very fame allegory of a mar
riage. This metaphor is uniformly pre
ferved by the Prophets. Throughout their
writings, the Lord is pleafed to ftyle him
felf the hufiand of the Jewiffi church^; and,
in ftriCt analogy to this idea, idolatry is
continually called adultery. The very fame
image is preferved in the Apocalypfe ; and
the page of Scripture is triumphantly clofed
with the marriage of the Lamb, and the
overthrow of his enemies^. From a con
fideration of all thefe circumftances, our

' See Patrick's Pref. to the Song of Solomon,
" Ifaiah c. v. -
» See Ifaiah liv. 5. Jer. xxxi. 32. Hof. ii. 2, & 7.
y Rev. xix, 7. & xxi. 9. fee alfo Ephef. v. 32. tranf-

176 bORiE MOSAICiE.
SECT, tranflators were fully juftified in pronounc-
II. ing this portion of Scripture to be typi-
— — cal of the mutual love of Chrift and his
church^. A view of the myftical poetry of the
Oriental world will confirm the hypothefis
adopted by our tranflators. No book can
be thoroughly underftood, unlefs the ftyle
of the country, in which it was written, be
attended to. The comparatively phlegma
tic mode of compofition ufed in the Weft
throws an additional difficulty in the way;
and it will be neceffary to diveft ourfelves
of all prejudice, before we can tolerate the
luxuriancy of Afiatic poetry.
It is a remarkable circumftance, that
the fpiritual mode of interpreting the Song ,
of Solomon is fo far from being contrary
to Oriental notions, that it is fingularly
analogous to them. The Eaftern poets
actually do deferibe the mutual love be
tween God and- the foul of man, under
the fame metaphor, and nearly in the fame
language, as that which characterizes the
book of Canticles. The ardent glow of
^ See the Prefaces prefixed to each Chapter of this Book.
devo-

HORiE MOSAICiE, 177
devotion towards the great firft Caufe, chap.
which breathes in the fouls of the pious, iv.
has immemorially, throughout the wide 
regions of Afiay been painted in the viVid
colours of allegory. The Indlari philofo
phers of the Vedanta fchool appear to
have been the fource, from which this
mode of expreffion was equally derived to
the ancient Huffiangis and modern Sufis of
Pprfia ; and the votaries , of the ancient
academic theology feem to have borrowed
theii: fentiments frorri the fame original.
Though the hidden meaning of this fpe
cies of poetry be almoft univerfally the ex
ercife of the religious affeCtions towards
God ; yet at the firft view it appears only
defcrlptive of a vehement and unreftraihed
voluptuoufnefs. Such are the rapturous
Songs of Hafiz and Jayadeva, of which a
myftical love is the conftant fubjeCt.
The union between God and a pious
foul is defcribed by the Hindoos under the
very fame image which prevails through
the Song of Solomon ; they are fuppofed
to be joined to each other by a nuptial
Contract. Chreeffina, an incarnation of
their mediatorial deity, is reprefented as
married to Radha, a word fignifying atone-
VOL. II. N mentf

77« -HQHiE MOSAICS.
^s^CT. ment, ox fatisfaSlion. This term is applied
II. allegorically to the ^human foul, or rather,
— — — what is not a little remarkable, to th-e
whole affembly of created fpirits. i The laft
idea nearly, if not entirely, correfponds with
the fcriptural perfonlfication of the church.
Slie is reprefented by St. John, under the
figure of a woman clothed with the fun,
and having the moon beneath her feet,
while her head is decorated with a crown
of twelve ftars. For a feafon her enemies
are permitted to affliCt her, but at length
-the Lamb publicly owns her as his Bride,
and flie is conducted in triumph info the
manfions of everlafting felicity.
There is, however, one Oriental poem,
which bears perhaps a yet ftriCter analogy
to the book of Canticles, That divine
Song is doubtlefs founded upon a literal
matter of faCt, the marriage of king Solo
mon ; but it myftically relates t^ the 'fpi
ritual nuptials of one greater than the Jew
iffi prince. Thus the poem of Nizami on
the loves of Laih and Majnum, though
built upon a circumftance of /mf^ hiftory,
is avowedly myfterious, and allegorically de
fcribes the raptures cf divine affeCtions,
The Perfian poet Hafiz, throughout the
whole

HOR^ MOSAICiE. 179
whole of his odes, feems to ufe the name chap.
of Lain, when fpeaking of the Supreme iv.
Being ; and Matilavi dedares, that the im 
paffioned defcriptions of love, which breathe
through their writingSj do not relate to
the grofs and fenfual affeCtions, but that
they myftically paint the workings of the
jfpiritual defire ,of the foiil towvards the
.great Author of. -her' exiftence. -The poem
-on the .loves of Laili and Majnum is not
the only inftance of a compofition having
both a primary and fecondary fignification ;
the Eaft abounds with fongs of this na*
4ure ^
In a firiiilar i?:rain of myfticifm, clearly
;borrowed from the Oriental world, Apu-
lelus has defcribed the loves of Cupid and
Pfyche. After encountering a variety of
(hardffiips, and fuffering numerous pains
and' vexations, the human foul, of which
•the .beautiful Pfyche is a perfonlfication, is
at length united, in an allegorical marriage,
-with divine Love. The goblet of celeftial
-ambrofia is .prefented to her ; ffie drinks,
and becomes immortal ''.
• See a paper on the Myftical Pofetry of the Eaft, ty Sir
W. Jones, in vtol. iii. of Afiat. Ref.
^ Apuleii Metam. lib. .v, & vi.
N z From

i8o HORiE MOSAICiE.
.SECT. From thefe obfervations it is evident,
II. that as the Holy Spirit of God was pleafed
—  to deliver the prophetic oracles, and^ the
ceremoriial types in conformity with'' the
hieroglyphical mode of > expreffion cufto-
mary in' the Eaft ; fo he condefcended' t<^
dictate :the Song of Solomon in a vein of
metaphor, analogous to the myftical writ
ings of the Oriental poets. In both cafes,
the defign is the, fame. ' When God be
comes the inftruClor of man, he does not
dlfdaln to ufe thofe peculiarities of lan
guage, to which the nation that is ad
dreffed is the moft accuftomed. The ori
ginal Scriptures being revealed in the Eaft,
the vivid colours of Afiatic painting are
adopted, and truth is delivered through the
medium of type and allegory.
Such, is the fingular connection- between
the Law and the Gofpel, which may be
traced through a wonderful feries of typi
cal characters, and difcovered amidft all
the obfcurity of ritual obfervances. Mar
vellous are the counfels of God, and afto-
nlffiing are the workings of his Providence.
The ffiadows are now paffed away, and
the day fpring from on high hath vifited
us: The light diffufed by the Sun of Righ
teoufnefs

HORiE MOSAIC.E.

381

teoufhefs enables us to perceive, that the chap.
whole Law centres with a fatal exaCtnefs ly.
in one point. Figures and types have been 
difplayed at different periods, during the
fpace of four thoufand years ; princes, pro
phets, and ceremonies, all tend the fame
way, and form a magnificent train preced
ing -the Meffiah towards that fecond tem
ple, the glory of which was to furpafs the
glorj' of the firft. Another proceffion,
headed by the victorious Lamb, and con
ducted by the Apoftles and Martyrs, prefs
forward towards the fame place of reft.
Multitudes ft-om all nations, and all coun
tries, fwell the proceffion. Its numbers
increafo, as it advances ; and will continue
increafing till time itfelf fl?all be no 'more.
What a glorious fubjeCt of contemplation
for the Chriftian ! How much does this
fcene eclipfe the boafted fplendor of a Ro
man triumph ! Imagine that you behold
an immenfe army, flowly advancing to
wards the imperial city, the New Jeru
falem. Firft in order march the Patri
archs, the Prophets, and all the faithful
of the Jewiffi church. Next comes the
mighty Conqueror himfelf; his garments
dyed in his own blood, and his fword gift
upon his thigh, dragging at his chariot-
N 3 wheels

l8a HORiE MOSAICiE.
SECT, wheels his reluCtant enemies. Laftly, be-
II. hold an innumerable crowd, led on by the
'  holy Apoftles, and preceded by the noble
arniy of Martyrs, chanting with one voice
the praifes of the Almighty Word of
God, At length the gorgeous portals. of
heaven rife full in their view, and with
tranfports of exultation, they exclaim, " Lift
?* up your heads, O ye gates, and be ye
" lift up, ye everlafting doors, and the
?' King of glory fhall come in," The an-.
gels, aftoniffied that fuch a ftrain bf joy
ffiould afcend from the earth, loiig the
abode of fin and mifery, reply, " Who is
" the King of glory ?" The redeemed an-»
fwer with triumph, " It is the Lord, ftrong
" and rplghty, even the Lord mighty in
" battle ; he is the King of glory =." The
gates are now thrown opeii, and the triv
umph of the church commences. The
faithful fpoufe is united to her Redeemer,
never more to be feparated from him;
never more to be expofed to danger, trou
ble, and perfecution, Angels chant the
epithalamium ; and the Almighty Father
looks on well pleafed to fee the glory of
his, only begotten.
- See Bp. Horne's beautiful Comment, pn Pfalm xxiv.
<' Rife,

HORiE MOSAICiE. i8j
'^ Rife, crown'd with light, imperial Salem rife ! Chap.
" Exalt thy towering head, and lift thy eyes ! jy^
" See a long race thy fpacious courts adorn ; .
" See future fons and daughters, yet unborn,
" In crowding ranks, on every fide arife,
" Demanding life, impatient for the fides !
" See barbarous nations at thy gates attend,
^' Walk in thy light, and in thy temple bend''."

* Meffiah.
I cannot conclude this Dilfertation on the Types of- the
Ojld Teftament. without earneftly recornmending to the at-
ten^ioa of the Reade^, that excellent work of the late Rev.
W. Jones, " Le£tures on the Eigurative Language of Holy
"Scripture." The pleafure and inftruftion, which 1 have
derived from the perufal of it, will never be erafed from my
remembrance,/

N 4 CHAP,

Opinions of the Jews.

J84 . HORiE MOSAICiE,

CHAP. ¥.
OPINIONS OF THE JEWS,
IN this attempt to interpret the/hidden
meaning of the Mofaical difpenfation, I
have taken the whole tenor bf the Epiftle
to the Hebreiws for my guide, and St.
Paul's exprefs declaration for my authority.
" The Law" is " a ffiadow of good things
*' to come, and not the very image ptf the
" things*." Before the fubjeCt be entirely
dlfmlffed, it will not be ufelefs to confider
the fentiments of .the Jews themfelves.
The doCtrine of the Law being typical
pf the Gofpel, is frequently afferted tp be
merely the fanciful reverie of Chriftian di
vines, and equally unknown and unthought
of by the church pf Ifrael. N^y, even St,
Paul himfelf h^s been charged with yiel^r
ing to the impulfe of a top warm imagi
nation^. Suppofing however, fpr a mp^
ment, that the Jevvs were entirely igno
rant of the defign of their Law, this wpuld
not prpv^j that it contained no hidden
» Heb. X. I. > By Dr. Prieftley. meaning ;

HORiE MOSAICiE. 185
meaning ; but if it can be ffiewn, that the chap.
very reverfe is the cafe, fuch a demon- v,
ftration will ferve as a corollary to what —¦  ?
has been already advanced.
Many are the teftimonies which the
Jews bear to the truth of St. Paul's affer
tion, that all the facrlfices and rites of the
Old Teftament relate, to the Meffiah ^
They fet out with the following general
propofition ; D'K^li minn "IDt^ty riD bj
i nosnn ba D'ton D'lins " All things
" which are mentioned in the Law, the
" Prophets, and the Hagiographa, relate
" to the Wifdom ;" under which caballftic
name, they defignated, as it Is well known,
the Meffiah. To this rule they ftriClly ad
here, and maintain, that under the literal
fenfe of the words a myftical meaning lies
concealed. Such is the doCtrine of the
Babylonian Talmud ; ^m^^f3 pIDfl D:innon
I 'NTl nr nJrt " Whofoever expounds the
" text, according to its form, (i. e. its. 11-
" teral fenfe) lo ! he is a liar." The fame
notion is advanced by R. Samuel Lanladu,
in his Commentaries ; ^:u t!^» minn pDy:i
t maiVn " in the ftudy of the Law, a
f Heb. paffim. " double

lU HOR.E MOSAIC.E.
SECT. " double method is to be obferved;} the
11. " one, that its literal meaning may be ac-
- — — " quired; and the other, that its hidden
" fignification may be underftood." The
Glofs upon the Talmud is yet more ex
prefs ; ]::inr\b'\ d^Vdc^ DnvvV pivDn ^"sn
t mjvVyrr mnDKn dhd " The figures of
" the tabernacle relate to fpiritual j0guies,
" to learn from thence more fl&lime
" truths." R. Bechai is perfeCtly in unifon,
with the above citations ; HVif' CDn D'pTI';
; nVvD Vi!/' CLJ"'73ty a^y^y •* The ftatutes;
" (of Moil-s) are. a figure of fpiritual things ;"
" and thofe fpiritual things are above."
In fliort, they all agree, that the ceremo-'
nial Law had an immediate reference to
the Meffiah himfelf, and to^ the fublime
truths, which it would be his province to
inculcate'^ ; Upon the doCtrine of the great facrifice
to be made by Chrift for the fins of the
whol© world,, the Jews are remarkably ex
prefs. Let the following paffage from the
Jalkut Chadafch declare their fentiments
on this point, n^ti's'? nnvij: D'pnvn mtttiu
^ Prxf. ad Maimon. de Vacc.^ Ruf^,

HORiE MOSAICiE. 187
vntt? mnnpn toipDi «im 'jKniy'o V'lpot chab.
: D«p ty-rpD nuiy iffitn " The- fouls of the V. '
" righteous make their boaft ^ in the Mef- 
" fiah; the chaftifement which is due to
** the fons of Adam, the Meffiah imme-
" diately taketh away ; upon him is the
" chaftifement, and he taketh it away from
" Ifrael, And he is in the place of the
" offerings, which, during the appointed
*' time of the houfe of the fanCtuary, were
*-' ftretching forth the neck in eager ex-
" peCtation of his approach ^"
R. Menachim ipeaks in the following
terms of the intent of the facrificial rites ;
f>D inn *^byb 'ihivj? "isys-} nbvn ]n:iii; N':fo2
: nnntDH '^ The prieft, whllft he afcends
" the altar, is found raifing up his foul
" from the lofty One to the lofty One ;
" and this is the myftery of the altar." By
thefe terms we can only underftand the
Father and the Son ; and indeed the B.ab-
bii are ffifficiently explicit in declaring,
th^t this is their meaning. The idea then
of the paffage, when divefted of its obfcu
rity, will be. The prieft rifes in contem^
" See Parkhurft utider hj:,
f Diflert. in Maimon. de Vacca Rufa, p. 492. plation

i88 HORiE MOSAICiE.
SECT, plation to the Moft High, through the me-
II. rits of the Moft High his only begotten
-:  Son ; and in the myfterious facrifice, then
offering upon the altar> l^ie views with the
eye of faith the fufferings of the.»ne great
facrifice for loft mankind : fuch is' the myf
tery of , the altar s;
The fame' belief in the divinity of the?
Meffiah may be deduced frcbm the follow
ing very remarkable paffage in the Mid-
raffi. " Thus he faved them by the hand
" of other judges, who being but fleffi
"and blood, ye f6ll ^into flavery again :
" but in the age to come (i. e, of the Mef-
" fiah) / in my own fubfiance wifl redeem'
" you, an.d ye ffiall not be reduced into
"fervitude. any more''."
According tp.R. Salomon Jarchi, the-
Talmuds, and Maimonides, when the prieft
Iprinkled the blood of the viCtim upon the
confecrated cakes, and other hallowed uteii-
fils, he was always careful to do it in thQ
form of a crofs. The fame fymbol was
ufed when the kings and the high-priefts
e Dlffert. in Maimon. de VaccS Rufa, p. 49,5.
l> Cited by Bp. Patrick, Comment, on Judges, c, iii. wei:e

HORiE MOSAICiE. 189
were anointed. Ahd whenever they had chap.
occafion to move the viCtims, or to wave v.
the branches of the palmrtree, the motion 
was always made fo as to exprefs the fi
gure of a crofs '.
Prom thefe authorities we may judge>
how far the Jews were in that total ig
norance of the end and purport of their
Law, which fome perfons are fond of af
ferting. To maintain, indeed, that they
enjoyed thofe clear views of the nature of
Chrift's kingdom, which we do at prefent,
would be no lefs abfurd, than contrary to
the declarations of Scripture. They, lived
in the twilight of the Gofpel ; we in the
full blaze of its day. They looked forward
with eager expectation to the firft advent
of the Meffiah ; we are in the fame fitua
tion as to his fecond coming., They be
lieved, that he would ffiortly manifeft him-

' Diflert. in Maimon. de Vacca RufJ, p. 497.
I am ~aware, that many of thefe Jewilh writers flouriftied
after the commencement of the Chriftian eraj but that cir^
cumftance does not appear to invalidate the argument drawn
from their declarations. Since they do not admit jefus to
be the Meffiah, they are placed in exaftly the fame predica
ment, with regard to any of their particular tent,ts,- as they
were previous, to the ad.vent of Chrift. felf

590 UOR^ MOSAlCii:.
SECT, felf upon the earth, though they did snet
II. fully comprehend the mode of his appear*
'"  ance ; we believe, that he will come to be
our jiidge, though^ with regard to the par
ticular procefs of that awful day, we are,
and muft remain, confiderably in the dark,
till .inftruCted by the event. In ffiort, it
feems to be nearly as unreafonable to
maintain, that <Chriftians do not believe in
a future ftate of rewards and puniffiments,
becaufe their views of it are indiftinCt, and
their perceptions clouded ; as it is to affett,
that the Jews did not look bcjaond theif
ceremonial Law to its completion in the
promifed Saviour, becaufe their apprehen*
fion of his natur-e and office was nbt fo
definite, as if they had lived -pofterior to
his miniftry.
The refult of the whole ds, that the very
Gofpel, whiqh is now univerfally received
by the Chriftian world, was in reality
preached to the ancient church of rifraej.
Veiled indeed it was ibeneath the types and
ffiadows of the Law ; but it ftill propofed
to loft mankind the fame offer of redemp
tion, and the farne doCtrine of a mediator.
From the creation bf rthe jworld, to the
day of its final dlffolutlon, one mode only of

HOUiE MOSAICiE. ipt
-of falvation has been revealed; and the chap.
'everiafting happinefs both of Jew and Gen- v.
tile is equally built upon the perfeCt obe  '-^  ¦
dience and the meritorious facrifice of the
Son of God.
All dependence then upon our own
-righteoufnefs we utterly difclaim j for we
know, alas! by bitter experience, that
we can -do no 'good thing. We prefume
not to demand falvatidn as a debt ; bi.t
,we rely entirely upon the worthinefe of
him, who hath promifed, that he will not
fuffer the gates of hell to prevail againft
his church. Here the Chriftian refts in
the fuU afiiirance of hope j an affurance
depending upon God's oath, and built upon
his omnipotence''. When this oath can
fail, and when this omnipotence can be
fubverted, then, and not till then, will the
joyful confidence of the believer be ffiaken.
Meanwhile, his grateful heart labours to
, bring forth fruits, in fome fmall degree at
leaft, worthy of his ftee and unbought juf
tification. Hath God, through Chrift, done
all for him, and ffiall he not ftrive to make
the fmalleft return ? His foul revolts from
the very idea of fuch bafe ingratitude ; the
"= Heb. vi. \6.
remCm-

19a HORiE MOSAICiE.
SECT, remembrance of benefits conferred is a con-
ii. ftant fpur to his induftry ; and his daily
^=  lamentation is> that he, who hath received
fo much, ffiould repay fo little. RefpeCt
ing futurity he has no lafting anxiety ; he
trufts that all things wbrk together for his
good ; and his fleffi refts in hope, notwith
ftanding his ignorance of the peculiar man
ner of fpiritual exiftence. " The fecret
" things belong to the Lord our God ; but
" thofe things which are revealed belong
'* unto us, , and to our children for ever,
" that we may do all the words of this
'"LawV
' Deut. xxix. 39.

SECT.

HORiE MOSAICiE. 195

SECT. III.
THEIR CONNECTION BY MEANS OF PRO
PHECY.

CHAP. I.

P^ROPHECIES, WHICH DEFINE THE FAMILY
OF THE MESSIAH, I. PROPHECY OP THE
MESSIAH DELIVERED TO EVE. 2. PRO
PHECY OP NOAH. 3. PROPHECY DELI
VERED TO ABRAHAM. 4. TO ISAAC. 5. TO
JACOB. 6. TO JUDAH. 7. TO DAVID.
J. HE kingdom of the Meffiah is not only
reprefented under the types and ceremonies
of the Law, but it is likewife foretold by
the ffire word of Prophecy. It has fre
quently been obferved of this ftrongeft evi
dence of the truth both of Judaifm and
Chriftianity, that the firft predictions con
tained in the Old Teftament, relative to
the advent of the promifed Redeemer, are
the moft obfcure and general ; afterwards
they gradually become more exprefs and
particular in defcribing, i. The famUy,
VOL. JI. o i:. The

194 HOR.E MOSAICiE.
SECT. s.. The office, and 3, The univerfal king^
III. dom of our Saviour.

Prophecies, The houour of giving birth to Chrift V
fine'the fa- In the earlier prophecies left open to the
Meffiah.""' whole rScc of mankind ; but in the later
ones. It is "more and more contracted, till
at length it is limited to one particular fa
mily. This continual acceffion of light,
from the beginning of the world to the
manifeftation of the Meffiah, Is very com
monly, though very beaiitlfully, compared
to the gradual opening of the morning.
The firft faint - glimmerings of twilight
ferve only to render the 'retiring darknefs
yet more vifible ; foon, however, the gloom
difperfes, and the vivid tints of red diffufed
over the Eaft announce the near approach
of the orb of day ; till, at length, every
objeCt gleams with the full luftre of the
morning.
'• I. The earlieft promife of the Meffiah
Prophecy ^ f _
of the Mef- is madc at the earlieft period, when a Re
vered to deemer was neceffary. As foon ^s qvs firft
parents had tranfgreffed the commandment
of God, and by th?ir difobedience brought
fin and death into the world, in the midft
of juft feverity, the Almighty did not for get

HORiE MOSAICiE, 195
get mercy ; but infufed the balm of com- chap.
fort into their fouls, even in the denun- i.
elation of puniffiment. A difference is dif-  : —
tinCtly marked between the feduced and
the feducer. While the former have the
fentence of death paffed upon them, the
latter is curfed above all cattle, and above
every beaft of the field. This curfe too is
not mitigated by any fbftening circum
ftances i it is abfolute and unconditional.
But the other party is comforted by a pro
mife, that the feed of the woman ffiould
bruife the head of the ferpent, though it
might bruife his heel.
The abfurdity of interpreting the Pro
phecy literally is rnanlfeft from this confi
deration. The promife is defigned to com
fort our firft parents under their affliction,
by ffiewing them, that fooner or later their
enemy ffiould meet with the puniffiment
due to his malice, from the hand of one,
peculiarly ftyled the feed of the woman.
But it is not very eafy to conceive, what
great comfort there is for the lofs of Para-
dife, in being told, that there ffiould be
conftant enmity between the pofterity of
the woman, and the whole race of fer
pents ; and that,^. although fuch reptiles
o 2 would

196 HORiE MOSAICiE.
SECT, would be apt to bite men upon rfie heel,
HI. yet that men would not fail, to avenge
- themfelves by bruifing their heads.
We muft, therefore, adopt the Chriftian
explanation, as the moft and indeed the
only rational one, which the paffage". will
admit. Though the machinations, bf the
infernal ferpent may bruife this mortal
part, our bodies/^ yet hereafter ffiall an il
iuftrious charaCfer be bbrn of woman aloncj
without the co^opieratlon of man; who
ffiall attack, not metely tht extremities, of
the ferpent's kingdbrn, but ffiall compldtely
deftroy his powfer ; a circumftance expreffed
by the natural metaphor of btuifing his
head. This Prophecy being made to the firft
parents of mankind, is of courfe left open
to the whole human race. As nb • parti
cular time is mentioned for its completion,
the eager expectation of Eve feems to have
imagined, that it was fulfilled ' upon the
birth of the firft manchild ; never confi
dering, that fuch offspring could; not be
called, her feed alone. "Adam knew Eve
" his wife, and ffie conceived, and, bare
" Cain ; and faid, I have gotten a man,
*' even

HORiE MOSAICiE.. 19;
<^' even Jfchovah himfelf." Such is the 11- chap.
teral tranflatlon of mn' DN ; and, if it be i.
admitt-ed, it ffiews that Eve entertained  '
proper notions of the peculiar characSer
9nd nature of our Saviour. The miftake
woilld certainly not be- unnatural, when wc
6onfider the indefinitenefs of the time, and
the anxiety witli which' Eve, the original
pftenderi would " look for the promifed Re
deemer. 2, As the firft prophecy, which relate? a-
,--„, * ,,..' Prophecy
to the Meifiah, opens at the begmning ptofNoau,
the old world, fo is the fecpnd delivered
immediately after the flood, and in the in
fancy pf the new world>; This is the firft
limitation tp a particujax family; for hi
therto, the honour of being the, mother of
God incarnate was left equally open to all
the daughters of Eve. " Bleffed be Je-
" hovah, the God of Shem — God ffiall en-
"Jarge Japhet, and ffiall dwell in the tents
" of Shem"." This prophecy was accom
pllffied, partly by the vifible manifeftation
of God in the' Shechinah between the che
rubim in the , tabernacle \ and partly, by
the miniftry of the fecond Perfon of th^
» Gen. iTi,. 26, 37. "^ In other wo;ds, tent. ¦ '
o 3 ever

19? HORyE MOSAICiE.
SECT, ever bleffed Trinity among the Jews, the
III. defcendants of Shem. "The Word was
'"  " made fleffi, and dwelt as in a tent among
" us ; and we beheld his glory, the glory
" as of the only begotten of the Father,
" full of grace and truth"."
It is remarkable, that the Greek etrxij-
vuxTiv, applied by St. John to Chrift, is pre-
clfely of the fame fignification, allowing for
the difference of tenfe only, with the He
brew pty*, by which Noah defcribes the
dwelling of God in the tents of Shem. It
may be further obferved, that from the
fame root piy is immediately derived HJDty
Shechinah, by which the Jews exprefs the
¦appearance of God's glory in the taber
nacle. Confequently, the above paffage of
St. John, when compared with the parallel
one in the Old Teftament, forms no in-
confiderable proof of the divinity of Chrift^.
^ John i. 14. ,
^ This prophecy indeed is capable of another fignifica-t
tion ; " God fhall enlarge Japhet, and he (viz. Japhet) ihall
" dwell in the tents of Shem." It will ftill, however, ulti
mately relate to the promifed Meffiah, who was to be born
of the line of Shem, and to whofe religion the defcendants
of Japhet were to be converted. The following paffage cited
by Bochart is worthy of obfervation.
" Sed et vocationem gentium iifdem verbis continere prae-
" vidit

HORiE MOSAICiE. 199
3, When the defcendants of Shem be- chap.
gan to multiply upon the face of the earth, i.
and gradually to relapfe into idolatry, a

further limitation of the promife became prophecy
neceffary. For this purpofe God called Abrlham.'°
Abraham from among the fire-worffiippers
of Chaldea, and by a frequent intercourfe
with him, in a fupernatural manner, both
proved his faith, and prevented him from
degenerating into the corruptions of the
ffirrounding nations. To this Patriarch
Gbd foretold, that in his feed ffiould all
nations of the earth be bleffed. So glo
rious a reward did his fteady faith In the
wifdom of God procure to him. " He be-
" lieved in the Lord, and it was counted
*' unto him for righteoufnefs."
From Abraham to Chrift, we have a re
gular chain of prophecies delivered to God's
peculiar people. It need fcarcely be ob-
" vidit jam ante eventura Chaldaeus interpres Jonathan, in
" cujus paraphrafi haec verba funt valde notanda.
CDWi Nmion inii'M via inrjn'i nsn n»D'nn " "iD'ii"
" Condecorabit Dominus terminos Japheti, et profclyti fent, (id
" eft, convertentur) flii efus, et habitabunt in fchola, (id eft,
'•' templo vel ecclefia) Semi. Nos fcilicet^ qui. fumus J.ape-
" tionidae, aut in eadem ecclefia habitamuscum Judaeis qui
" crediderunt; aut incredulis ejeftis, eorura locum occupa-
" mus." Geog. Sacr. p. 150,
o 4 ferved.

aoo HORiE MOSAICiE,
SECT, ferved, how neceffary it was that the over-
iii, ruling providence of God ffiould feparate
'"'  the Jews from the reft of the world. Had
this not been done, the grand evidence of
authentic prophecy muft have been want^r
ing to the Chriftian difpenfation. Suppof
ing that an intercourfe had been permitted
between the Ifraelites and tfceir neighbours,
they would foon have loft all knowledge,
of the only true God, and would have funk
into the bafe worffiip of the Canaanites.
Along with this knowledge, the hiftory of
their own origin would have been forgot
ten, as was notorioufly the cafe with the
moft celebrated nations of antiquity. Be- .
yond a certain period in the annals of all i
profane authors, every thing is obfcure, fa-
Jbulous, and uncertain.; fo that, although
there may be a confiderable mixture of
truth in the legends of the poets, yet it Is
fo blended and incorporated with mifre-
prefentation and error, that it is difficult
to feparate the one from the other ^.
Had the Jews loft the knowledge of
their origin, along with it muft have been
loft kll fatisfaCtory recolleCtion of the p^-o-
* Vide Stillingfleet's Grig. Sacrae. mlfe

HORiE MOSAICS, 2oi
rnife made to Adam, Shem, and Abraham, chap.
refpeding the Meffiah. It may be added, i.
that if th€ Jews had been confounded  '
with the Gentiles, the prophets could have
claimed no greater degree of attention than
the Heathen oracles, however true might
be the predictions which they delivered.
The leafon of this is obvious : had the
Jews -been exaCtly in the fame ftate of
darknefs with the Gentiles, though their
prophets might really have had a divine
commiffion, yet we could never have been
certain that that was the cafe. Profane
authors frequently mention the accompliffir
ment of prophecies faid to be dictated by
their falfe deities, and yet the credibility of
them is never allowed to be fufficiently
eftabliflied, Confequently, if true prophets
had been mingled with falfe ones, their
' predictions w'ould have defcended to us
with a very unfatlsfaCtory degree of au
thenticity, and might even iiave been en
tirely overlooked amidft a multitude of
Heathen abfurdities. It appears, then, that
if the Jews had not been feparated from
the reft of the world, all that part of
the proof of Chriftianity, which depends
upon prophecy, would have been unte
nable. Doubtlefs,

30Z HORiE MOSiUC.E.
sect. Doubtlefs, the Almighty, at the time
III, when he revealed our religion, might alfo
 — have revealed afreffi the promifes, which
he had formerly made to the Patriarchs;
but this would not have been equivalent
to prophecy. And fince, even now, though
Chriftianity offers itfelf to mankind illu
minated with fuch a conftellation of pre
dictions, infidelity Is ftill very forward to
charge It with being an impofture; what
would have been the triumph of the fcep-
tlc, had the Apoftles allowed, that no pro
phecies were extant even by tradition ; but
at the fime time declared, that God had
Ji
revealed to them certain promifes long fince
made to the fathers of the human race,
and long fince forgotten by their pofterity.?
Would it not have been much more fatlf-
faClory, that Chriftianity, like Judaifm,
fliould have been preached without any
pretcnfions to the evidence of prophecy,
than have refted part of the proof of its
authenticity upon fiich prophecy as this ?
Mahomet, or any other impoftor, had he
been fo dlfpofed, micht eafily have pro
duced whole voluines of this kind of pro
phecy.

4-
To Iiaac.

4. The Patriarch Abraham having two
fon,s.

HORiE MOSAICiE, 203
forts, Ifaac and Ifmael, one by a free- wo- chap.
man, and the other by a flave, God was i.
pleafed to make another limitation of the 
promifed feed, by which Ifmael was ex
cluded. Yet, excluded as he was, the piety
of Abraham procured for him alfo favour
before God ; and it was predicted, that he
too ffiould become a great nation. The
promife was renewed to Ifaac in the very
fame terms in which it had been already
made to Abraham ; " In thy feed ffiall all
" nations of the earth be bleffed,"
5, The fame circumftance of having 5.
two fons happened alfo to Ifaac, and the
promife of the Meffiah became yet more
confined and particular. So accurate and
confiftent Is the word of God with itfelf,
and fo careful is the infpired penman to
prevent even the leaft poffibility of error,
that now, for the third time, the promife
is vouchfafed to Jacob, in the felf- fame
form in which it had formerly been to his
father and his grandfather ; " In thee, and
" in thy feed, ffiall all the families of the
" earth be bleffed-"
6. The next limitation of the promife «•
_, , - , . , 1 '^'' Judah,
was made to Judah ; God fpeakmg through the

304 ¦ BOBM MOSAIC.E.
SECT, the mouth of his ' father Jacob, as,, he
in. lay on his death-bed. " The fceptre ffiall
>  .'¦¦ " not depart from Judah, nor a law-
" giver from between his feet, until Shi' •
" loh come : and unto him ffiall the gft-.
" thering of the people be," Comment
tators indeed are much divided refpeCting
the literal meaning of the word Shilok;
but they nearly all agree in fuppofing it to
be 1 title ©f the Meffiah. There is alfo
fome difficulty in afceijtaining the precife
idea of the terms fceptre aad lawyer",
but the latter part of the prophecy re^
quires no comment : the admiffion of th^
Gentiles into a participation of the favour
of God, along with the Jews, is clearly
predicted in this paffage, as well as in the
preceding promifes made to Abraham, Ifaac,
and Jacobs
f The two beft' interpretations of this myfterious prey
phecy are perhaps thofe of Mr, Bryant and Dr. Blayney.'
Though they do not agree in the idea, which is to be affixed
to the ierms fceptre and laivgiver; ye.t, according to both
theii^-explanations,' the prophecy is exa£lly fulfilled. ,. Mi;.
Bryant fuppofes, that the fceptre and lawgiver here fpokefl of
do not allude to any earthly power, but to the.theo,cracy,under
which the children of Ifrael, and confetjuently the children
of Judah, were placed. The latter is fpoken of more parti--
cularly, becaufe he is a|:^ointed by'the providence of God to
remain till the time of Chrift. He continued, therefore,
though under various civil govemprs, ftjll fo h.e ftibjeft to
the

HOR^ MOSAICiE. 305
7, We now come to the laft limitation chap.
of the promifed feed, in the family of Da- i.

1-
^h'e divine fceptre, until that fatal moment came, when the To David,
real King of Judah appeared upon earth, and was rejefted
by his rebellious: fubjefts. Pilate " faith unto the Jews,
'< Behold your kingf But they cried out. Away with him>
" away with him, crucify him. Pilate ftith unto them,
" Shall I crucify your king ? The chief priefts anfwered,
" We have no king. but C.rfar.'' Shiloh was now come, and
that heavenly fcaptre, which had never before' departed from
them in the midft' of all their calamitiesj left them ulti
mately by their own defir*^ Hewtofore, prophetSi ufually
appeared among them in ^he days of their affliftion : but
¦fijlCe they, have ceafed to be God's' peculiar people ; finee the
fceptns has departed fi'om Judah, though their affliftion has,
been longer and more grievous than ever it was before, yet
no prophet or lawgiver has teen manifefted amo'ng them.
Dr. Blayney, in a Sermon preached before the Univerfity,
but L believe never publifhed, oflered the following expo
fition. The fignification of the Hebrew word here traiiflated
¦fceptre, is rod. Each tribe- had a peculiar rod,' whence, by a
cbmmon figure in rhetoric, it is put for the tribe itielf, and
as fuch is perpetually rendered tribe. The word I>bj1 his
feet, is in the Samaritan Venta.te.nch.')*''i1 his 'banners. In
this fenfe therefore the paflage will run ; " Tribefhip-(i. e.
"¦exiftence as a tribe) fliall not depart from Judah, nor a
' "'commander from his banners, until Shiloh come." Ac
cording to fuch an interpretation, the prophecy is every way
fnifiUed. Judah pofleffed a diftinft government as a tribe,
till the time of Chrift ; whereas the other ten tribes, which
comjx)fed the. kingdom of Ifrael, Were loft and confounded
after the Babylonian captivity. But if tranflated fceptre, or
kingly authority, the prophecy is manifeftly falfe ; for during
the whole time of the judges, we do not find that they were
elefted

3o5 HORiE MOSAICiE.
SECT, vid of the tribe of Judah. The paffage, iit
III. which this promife is generally ffippofed

ele£l;fd from Judah in preferenee to the other tribes ; and,
when their.authority ceafed, the firft king was a Benjamite.
It is true, that his fucceflbrs were of Judah ; but the princes
for the laft century or two before Chrift were of the Afmo-
nean family, and the laft monarch, Herod, was an Idumean.
To this may be added, the interruption of regal power by
the Babylonian captivity, and the perfecution of Antiochus
Epiphanes, in each of which, the fceptre, if the word relates
to a monarchical form of government, had as completely
departed from Judah, as in his >£nal conqueft by the Ro
mans. The phrafe,_/ro»z between his feet, is not ufed elfewhere in
Scripture to exprefs a mans progeny, but inftead of it, the
children which come out of his loins. By the happy fubftitution
of xhxi his flandards, for I'^JI his feet, according to the Sa
maritan Pentateuch, we find, that Judah was not to lofe a
chief invefted with civil and military authority, till the
coming of Chrift. That each tribe had a peculiar chief
and ftandard, appears from Numb. ii.
The chief difficulty arifes from afcertaining the literal
meaning of Shiloh. Some, by a flight alteration, would read
nVty, and tranflate it fent, a title frequently -afl"umed by
Chrift. Others throw out the ', and read rh'^i), affirming it
to be a contraftion of three words VJ'' it is, h to, and Kin him.
According to this, the paflage runs, " The fceptre fhall not
" depart, &c. until he comes, to whom it is," i. e. for whom
it is referved, namely, Chrift, the fupreme King of heaven
and earth. Others tranflate it child, fo called in Hebrew
from nVii>, on account of the tranquillity of the child while
in the womb; and thence more peculiarly applicable to the
child' Chrift, who is elfewhere called the Prince of Peace.
The LXX-. read ra aTroxti/jiva «fra, perhags it might be.
¦ft'ith

HORiE MOSAICiE. 207
to have been conveyed to the pious king, ciiap.
is in the feventh chapter of 2, Samuel ; i,
and it ffiall be given at large, on account 
of fome difficulties which are contained in
it, according to our prefent tranflatlon.
" Now, therefore, fo flialt thou fay to
" my fervant David, Thus faith the Lord
** of hofts, I took thee from the ffieep-cote,
" from following the ffieep, to be ruler
" over my people, over Ifrael. And I was
" with thee, whitherfoever thou wenteft,
** and have cut off thine enemies out of
" thy fight, and have made thee a great
" name, like unto the name of the great
" men that are in the earth. Moreover,
" I wi)l appoint a place for my people If-
" rael, and will plant them, that they may
" dwell in a place of their own, and move
" no more ; neither ffiall the children of
" wickednefs afflidl them any more, as be-
" fore time, and as fince the time, that
" I commanded judges to be over my peo-
" pie Ifrael, and have caufed thee to reft
" from all thine enemies. Alfo the Lord
*' telleth thee, that he will make thee an
with more propriety 5 avoxiiiAem^ avru. Whatever be the
literal meaning of this word, both Chriftians and Jews una
nimoufly agree in referring it to the Meffiah. " houfe.

3o3 HORiE MOSAICiS.
SECT. " houfe. And when thy days be ffilfilledi
III. " and thou ffialt fleep with thy fathers,
 " I will fet up thy feed after thee, which
" ffiall proceed out of thy bowels, and
" I will eftabliffi his kingdom. Ke ffiall
" build an houfe for my name, and I
" will eftablifli the throne of his kingdom
" for ever. I will be his father, and he
" ffiall be my fon. If he commit iniquity,
" I will chaften him with the rod of men,
" and with the ftripes of the children of
" men: but my mercy ffiall not depart
" away from him, as I took it from Saul,
" whom I put away before thee. jf\jid
" thine houfe and thy kingdom ffiall be
" eftabllffied for ever before thee : thy
" throne ffiall be eftabllffied for ever."
To explain this difficult prophecy, I ffiall
avail myfelf of the obfervations of a late
eminent Biblical Critic^.
" The New Teftament begins vrith af-
" ferting, that Jefus Chrift was the fon of
" David, the fon of Abraham. Everyone?
" knows, that Chrift was born a Jew, and
" confequently defcended from Jacob, the
" grandfon of Abraham; and we all know,
s Dr. Kenaicott. «' that

HOUiE MOSAICS. «09
** that the promife given to Abraham, con- chap.
" cerning the Meffiah, is recorded in Gen. i.
" xxii, 1 8. But it is remarkable, that no '
" fuch promife is recorded to have been
" made to David, at leaft in our tranfla-
" tion. The record of this promife, if
" written at all, muft have been written
" in this chapter, (3 Sam, vii,) in the mef-
" fage from God by Nathan to David.
" The wrong tranflatlon of the tenth and
*' fourteenth verfes, in a part of Scripture
" fo very interefting, has been artfully laid
" hold of by the deiftical Author of The
" Grounds and Keafons of t^e,Chrifiian Re-
" ligion, who pretends to demonftrate, that
" the promife of a Meffiah could not be
" here recorded. His reafons are three ;
" firft, becaufe, in verfe the tenth, the Pro-
" phet fpeaks of the future profperlty of
" the Jews, as to be afterwards fixed, and
" no more afflicted ; which circumftances
" are totally reptignant to the fate of the
" Jews, as connected with the birth and
"death of Chrift. Secondly, Becaufe the
" fon here promifed was (ver, 13,) to
" build an houfe, which houfe, it is pre-
" tended, muft mean the Temple of Solo-
" mon, and, of courfe, Solomon muft be
" the fon here promifed. And thirdly,
tOL. II. » " Be-

ai» HORiE MOSAICiE.
SECT. " Becaufe verfe the fourteenth fuppofes,
III. " that this fon might commit iniquity,
 " which could not be fupppfed of the
'* Meffiah. " The firft of thefe objections is founded
*' on our wrong tranflatlon of verfe the
" tenth, where the words ffiould be ex-
" preffed, as relating to the time paft, or
" prefent. For the Prophet is there de-
" daring, what great things God had al-
" ready done for David, and his people —
" that he had raifed David from the ffieep-
" fold to the throne, and that he had
" planted the Ifraelites in a place of fafety,
" at reft from all thofe enemies, who had
"' fo often before afflicted them. That the
*' words *nOtyi, and 'DVIDJI, may be ren-
" dered in the time paft or prefent, is both
" clear from its being the moft natural
»' conftrudtion of the Hebrew, the words
" in queftion being in the preterite tenfe ;
" and it likewife is allowed by our tranf-
" lators, who here (ver. 1 1 .) render 'nn'JiTI,
" and have caufed thee to refi, and alfo
" T,im, and telleth. The tranflatlon there-
" fore fhould run thus ; / took thee from
" the Jheep-cote, and have made thee a great
" name — and I have appointed a place for
" my

HORiE MOSAICiE, 2it
** my people Ifrael ', and have planted them, chap.
"that they dwell in a place of their own, i,
" and move no more. Neither do the chil- — — — -
" dren of wickednefs affliSl them any more, as
" before, and as fince the time that I com-
" manded judges to be over Ifrael ; and I
" havp caufed thee to refi from all thine ene-

" mtes.

" Obje<Sion the fecond is founded on a
** miftake in the fenfe, David indeed had
"^ propofed to build a houfe to God,
" which God did not admit. Yet, ap-
" proving the piety of David's intention,
" God w«s pleafed to reward it, by pro-
" mifing — that he would make an houfe
" for David ; which houfe to be thus
" ere<3:ed by God was certainly not mate-
" rial, or made of ftones, but a fpiritual
" houfe or family, to be raifed up for the
" honour of God, and the falvation of
** mankind. And this houfe, which God
" would make, was to be built by David's
" feed ; and this feed was to be raifed up
" after David flept with his fathers ; which
** words clearly exclude Solomon, who was
'''fet up, and placed upon the throne be-
" fore David was dead. This building alfo
V was to he ereded by an ©verlafthig king,
p 3 •' whofe

3ia HORiE MOSAICiE.
SECT. " whofe kingdom was to be eftabllffied for
III. " ever. Novi^, that this houfe was to be
=¦  " fet up, together with a kingdom, by the
" Meffiah, is clear from Zech, vi. 12, 13.
" Behold the man, whofe name is //6f Branch;
" he Jhall build the temple of the Lord. Even
" he Jhall build the temple of the Lord-, and
*' he Jloall bear the glory, and Jhall fit, and
" rule upon his throne. Obferve alfo the
" language of the New Teftament ; Te
" are God's building — Know ye not, that ye
" are the temple of God ? The temple of God
" is holy, which temple ye are. And St.
" Paul feems to have had his eye upon
" this very promife in Samuel, concerning
" a fon to David, and of the houfe which
" he ffiould build, when he fays, (Heb.
" iii. 6.) Chrift as a fon over his own houfe,
" whofe houfe are we.
*' The third objedtion alfo may be re-
*' moved, by a more juft tranflatlon of
" verfe the fourteenth : for the Hebrew
" words do not properly fignify what they
" are now made to fpeak. 'Tis certain,
" that the principal word imyni is not
*' the infinitive adtive of Kai, which would
" be inijrn ; but rnvn from mv is in Ni-
" phal, as m'7an from rtl^. 'Tis alfo cer^
" tain,

HORiE MOSAICiE. 215
"tain, that a. verb, which in the aftive chap.
*' voice fignifies to commit iniquity, may in i.
*' the paffive fignify to fuffer for iniquity : 
" and hence it is, that nouns from fuch
" verbs fometimes fignify iniquity, fome-
" times punifhment. The grammatical fig-
" nification being thus made clear, we are
" prepared for aboliffilng our tranflatlon,
^^ if he commit iniquity, and alfo for adopt-
" ing the true one — even in his fuffering
"for iniquity. The Meffiah, who is thus
" the perfon poffibly here fpoken of, will
" be ftill more manifeft, from the whole
" verfe thus tranflated. / will be his fa-
" ther, and he Jhall be my fon : even in his
" ffif?ering for iniquity, I Jhall chafien him
*' with the rod of men, (with the rod due to
" men^ and with the firipes of (due to) the
" children of Adam. And this conftrucftion
" is well fupported. by Ifaiah liii. 4, 5.
" He hath carried our forrows (/. e. the j'or-
" rows due to us, and which we muft other-
" wife have fuffered) he was wounded jor
" our tranfgreffions, he was bruijed for our
"iniquities: the chaftifement of our peace
" was Upon him, and with his ftripes we are
" healed." There are no further limitations of the
p 3 pro-

fti4 HORiE MOSAICiE.
SECT, promifed feed, after the time of David ;
III. nor was it known from what, particular
 member of his family the Meffiah was
deftlned to fpring, till the event itfelf took
place.

chap.

HORiE MOSAICiE. 215

ecies

CHAP, II.
PROPHECIES RELATING TO THE OFFICE
AND CHARACTER OF THE MESSIAH, THE
CALL OP THE GENTILES, AND THE RE
JECTION OP THE JEWS, I. CONTAINED
IN THE PSALMS, 2, ISAIAH, 3. JERE
MIAH, 4. EZEKIEL. 5. DANIEL, 6. AMOS.
7, MICAH, 8. HAGGAI. 9. ZECHARIAH.
10, MALACHI.
J. HE prophecies, which have hitherto been Prophi
confidered, are rather declarative of the &e^offioe°
birth of the Meffiah in fome particular fa- raae^r'^of
mily, than defcrlptive of his office and cha- ^hf the
rafter. The laft indeed does briefly touch ^c^^|^'°J*;=
upon his ffifferings ; but the others rnerely ^^^^j^Yr
mention his manifeftation, and~ the con- ^^^ ¦'^''^•
verfion of the Gentiles to his religion. At
the era of David a new fpecies of pro
phecy commences ; a greater degree of
precifi'on is adopted ; and the picture of
the promifed Redeemer glows in the writ
ings of the Hebrew bards, with as vivid
colours, as if it had been painted by an
eye-witnefs. His death and fufferings are
diftinftly pointed out ; his burial and glo-
p 4 rification

si6 HOR^ MOSAICiE.
SECT, rification are each minutely defcribed ; and
III, the converfion of the Gentiles is exprefsly
 foretold.

As the prophecies, which conned: the
Law and the Gofpel, are fcattered through
the whole of the latter part of the facred
Volume, they do not ftrike upon the mind
fb forcibly, as when furyeyed in the ffiort
compafs of a few pages. Hence, it will
be neceffary to bring them together into
one point of view. Separated, they are
like ftars, bright indeed, yet capable of
being eafily overlooked ; united, they form
a radiant conftellation, which the eyes can
not avoid beholding, unlefs wilfully clofed
againft the light of truth.
I. I. Few of the Prophets are more co-
Contained . . , . t n •
in the pious and accurate in their predictions than
David, the iliuftrious type and progenitor
of the Meffiah, He fometimes breaks out
into rapturous effufions of joy, at forefee-
ing the triumph of Chrift ; and again melts
us into tears of gratitude, when he weeps
over his agonizing pains, and the Wind cru
elty of his countrymen.
In the fecond Pfalm we meet with an
exad

HORiE MOSAICiE. ai?
exa6t defcription of the conqueft of Chrift, chap.
over all the oppofition, which the incenfed n.
rulers of the world could make to his re- '¦
ligion. Though imperial Rome raged to
fee its progrefs, and though the chief
priefts and Pharifees took counfel together,
ftill did the word of God prevail againft
both. The Heathen are now become the
inheritance of Chrift, and the uttermoft
parts of the earth his poffeffion. This vic
tory indeed was hot atchieved without a
violent ftruggle ; but both the Romans and
the Jews paid dearly for their refiftance
and perfecuting fpirit. Divine vengeance
** broke them with a rod of iron, and
" daffied them in pieces like a potter's
" veffel." The deftrudtlon of .Jerufalem,
and the difperfion of the Jews, foon fol
lowed their rejeftion of Chrift : and as for
the Romans, through whofe power the
Meffiah had been put to an ignominious
death, and who were ftalned with the
blood of the martyrs ffied in ten dreadful
perfecutions, where is now their mighty
empire ? The moft brittle earthen-ware
could not be more completely daffied in
pieces by the blow of a rod of iron, than
the widely diffufed powers of the Romans by

4i8 HORiE MOSAICiE.
SECT, by the violent incurfions of the northern
III. barbarians.

One cannot avoid obferving the coinci
dence between David's expreffion, " the
" rulers take counfel together," and thofe
ufed by the different writers of the New
Teftament. " Then affembled together the
" chief priefts, • and the fcribes, and the
" elders of the people — and confulted that
*' they might take Jefus by fubtilty, and
*' kill him" — " Then gathered the chief
" priefts and the elders a council^'' and
" from that day forth they took counfel to-
'^ gether for to put him to death." In a
fimilar manner, after the crucifixion of our
Lord, the fame plots continued to be car
ried on againft his religion. We read in
the Ads, " When they had commanded
" them to go afide out of the council, they
" conferred among themfelves." To this laft
occurrence the Apoftles themfelves apply
the prophecy under confideration. So ex-
adly is this predidion accompllffied in
every particular.
It is a remarkable circumftance, that
David, in the twenty-fecond Pfalm, makes ufe

HORiE MOSAICiE. -515
ufe of the very words which Chrift did, chap.
when fuffering upon the crofs. " My God, 11.
" my God, why haft thou forfaken me ^ ?" • 
Nor is the 'behaviour of the Jews lefs
clearly pointed out in the following pro
phetic expreffions. " All they that fee me,
" laugh me to fcorn ; they ffioot out the
" lip, they ffiake the head — He trufted in
" the Lord, that he would deliver him ;
" let him deliver him, feeing he deHghttd
" in him." The manner of his death, and
the fubfequent adions of the foldiers, are
all defcribed with an exadnefs, attainable
by infpiratlon alone. " The affembly of the
" wicked have inclofed me ; they pierced
" my hands and my feet — They part my
" garments among them, and eaft lots upon
" my vefture."
Towards the conclufion of this divine
hymn, David breaks out into a triumphant
ftrain, anticipating the converfion of the
Gentiles, " All the ends of the world ffiall
" remember, and turn unto the Lord ; and
" all the kindreds of the nations ffiall wor-
" ffiip before thee. For the kingdom is the
" Lord's ; and he is the governor among
" the nations." High as well as low ffiall
* Pfalm xxii, i, embrace

8io HORiE MOSAICiE.
SECT, embrace the religion of Jefus. For, as the
III. moft exalted rank cannot exempt the one
.  from his authority, fo neither can the in-
fignificance and obfcurity of the other
efbape his notice. " All they that be fat
" upon earth ffiall eat arid worffiip ; all
*' they that go down to the duft ffiall bow
'^ before him''."
Thefe remarks upon the Pfalms ffiall be
clofed with a paffage, which declares the
facrlfices and ordinances of the Law to be
no longer acceptable to God, after the ma
nifeftation of Chrift in the fleffi ; and the
commentary of St. Paul will be no im
proper accompaniment to it. *' The Law
*' having a fliadow of good things to come,
" and not the very image of the things,
*' can never, with thofe facrlfices which
*' they offered year by year continually,
" make the comers thereunto perfed — For
" it is not poffible, that the blood of bulls
*' and goats ffiould take away fins. Where-
" fore when he cometh into the world, he
" faith. Sacrifice and burnt -offering thou
" ivouldeji not, but a body haft thou pre-
^ The converfion of the Gentiles is likewife predifted m
the forty-fifth, forty-feventh, and feventy-fecond Pfalms. " pared

<(

HORiE MOSAICiE. 32i
pared me: in burnt-offerings and facri- chap.
fices for fin thou hafi no pleafure. Then n.
faid I, Lo ! I come (in the volume of  — •
" the book it is written of me), to do' thy
" will, O God''. He taketh away the firfi,
" that he may efiablijh the fecond. By the
" which will we are fandified, through
*' the offering of the body of Jefus Chrift
" once for all*^."
From this paffage, and indeed from all
the writings of St, Paul, it appears moft
decidedly, that the general tendency of the
Mofaical facrlfices was precifely of the fame
nature, as the defign of Chrift's merito
rious paffion. The allufions of that Apoftle
to the ordinances of the Jewiffi Law are
fo numerous and fo pointed, that it is in
vain to feek for any other fatisfadory ex
planation. If to profit by the example of
our bleffed Saviour be the fole end of the
Gofpel difpenfation, it will be no eafy mat
ter to dlfcover any circumftantial refem
blance between his death upon the crofs,
and that of the vidims before the altar.
They were undoubtedly flain to avert the
wrath of God from the church of Ifrael,

jPfalraxl. 6. *Heb. X. I. and

J53» HORiE MOSAICiE.
SECT, and to make atonement for the fins of his
III. people ; for we furely cannot vievy them
" in the light of examples : Chrift, therefore,
•unlefs the whole harmony of Scripture be
deftroyed, muft, by his precious blood-
ffiedding, have appeafdd the anger of the
Almighty, and have procured for his faith-
ffil difciples great and endlefs benefits.
It is readily allowed, that the pure doc
trine preached by our Lord proved even
tually the caufe of his death, by exciting
againft him the inveterate hatred of the
Scribes and Pharifees; and, in that fenfe,
he may indeed be faid to have fallen a
fecrifice to the truths which he propa
gated : but it requites no very fupcr-emi-
nent powers of ratiocination, to difcrimi-
nate between' a facrifice to opinions, and a
facrifice far the Benefit of others ; between
the atrocious murder of Socrates, and the
patriotic felf-devotipn of the Decii. Tofum
up the whole argument: the facrifice of
Chrift is defcribed by the Apoftle, as being
of the fame nature with the facrifice of
the Jewifh vidims ; but, if the facrifice of
Chrift confifted only in his falling a .^facri-
fice to his opinions, we ffiall be reduced to
the ftiange abfurdity of fuppofing the vic
tims

HORiE MOSAICiE. 233
tims to be in the fame predicament; an chap.
abfurdity, which the moft hardy difciple u.
of Socinus would fcarcely venture to main- 
tain*.

3, Though the various books of the Old
Teftament are the work of fo many dif
ferent writers, yet it was the fame Spirit,
that gave utterance to them all. Hence
arifes their exad mutual agreement, not
withftanding the different periods of time,
at which they were compofed. Among
the infpired penmen we meet with no
jarring and contradidioii, no alterations
and Corredions of the earlier authors by
their fucceffors, as is conftantly the cafe,
where humtm learning alone is concerned.
This will appear by comparing the paffages
already adduced, with the following ex-
trads from Ifaiah, " Unto us a child is
** bprn, unto us a fon is given: and the
f government ffiall be upon his ffioulder :
" and his name ffiall be called Wonder-
" ful, Counfellor, the mighty God, the
" everlafting Father, the Prince of Peace.
' Thefe refleftions arofe naturally from the perufal ,of a
work of Dr. Prieftley 's, which he is pleafed to denominate
A Hiftory (f the Corruptions of Cbrifianity. Before this fub-
jeft be difmiffed, I cannot forbear citing a very remarkable paffage.

Ifaiah.

%%4 HORiE MOSAICiE.
SECT. *' Of the increafe of his government and
III. *' peace there ffiall be no end, upon the
' ** throne of David, and upon his kingdom,
" to order it and to eftabliffi it with judg-
*' ment and with juftice from henceforth,
** even for ever V
The prophecy relative to Shiloh has al
ready been noticed : with regard to the
word itfelf, it appears prpbable, that the
true reading is T^ti^, a child, fo called from
its tranquillity while in the womb ; and
thence more peculiarly applicable to the
child Chrift, who in the above paflage from
Ifaiah is called. The Prince of Peace. The
ground of this fuppofition is the remarkable
harmony, not only of defign, but even of
expreffion, which pervades the whole of
Revelation, " Unto us a child is born— -
" Thou child ffialt be called the Prophet
" of the Higheft — As they returned, the
paffage, which Juftin Martyr afferts to have been erafed by
the Jews from the Book of Ezra. Kai imit 'Ea^ai; ru-T^au,
Taro TO IJav^a 5 truTYi^ Yij/.at, xai yi xaraCpvyYi iijMt' xki lat Aa-
MijSuTEj xat ata^Yi vi/.m tiri TYit xa^^av, on ^eA^o;*e» avlot rairiitat
ft ai>jx,iiu, xai fiiTu ravra iKiTtraft,tt iir avrot, ov firt ffij/iaSj) a
ToTTOj oiTOS £15 Tat aitatira yjioiot' Asyci o 0£o; rut hjsajAim, "Eat
h j^Yi mirevirmi avlu, jutj^E iiiraxaa-YiTi th xYipvyjiaroi avris, ivea-^t
'"¦•PC*?!"" """i sBiia-t. Dial, cum Tryph. p. 232,
* ifaiah ix. 6. " child

HORiE MOSAICiE. 235
** child Jefus tarried behind in Jerufalem." chap.
Jefus was then twelve years old, and was n.
found difputing with the dodors in' the 
temple. In a fimilar manner the Apoftles
call Jefys by his ufual name of child, when
fpeaking of the confpiracy formed againft
him by the rulers. " For of a truth, againft
" thy holy child Jefus, whom thou haft
" anointed, both Herod and Pontius Pilate,
" with the Gentiles, and the people of If-
" rael, were gathered together." They ufe
the fame appellation, when praying for the
power of working miracles ; " that figns
" and wonders may be done by the name
" of thy holy child Jefus^."
1 As a rod is an emblem of princely au
thority, the Meffiah is frequently defcribed
s I forbear to quote, " Behold, a virgin fhall conceive,
" and bear a fon — before the child fhall know &c " becaufe,
as Dr. Kennicott has well obferved, " the child," or rather
" this child," does not relate to Immanuel, but to Shear-ja-
fhub, whom Ifaiah was commanded to take with him.
I own, that the remarks tending to fhew, that the true
reading fhould be T\hfD a child, are by no means decifive.
The very fame mode of reafoning may be ufed, to fhew that
it ought to be WIV fent; this being as common an appel
lation of the Mefliah as the other. But, whichever of thera
be preferred, or whether they both be rejected, it is fome
what fingular, that every interpretation of the word Shiloh
fhould be fo remarkably defcrlptive of our Lord.
VOL. II. Q i^

425 HORiE MOSAICS.
SECT, in the Writings of the Prophets by this .
Ill, hieroglyphic. " There fliall come forth a
.  :.  « rod out of the ftem of Jeffe, and a
" Branch ffiall grow out of his roots.
" And the Spirit of the Lord Jhall refi upoh
** him, the Spirit of wifdom and under-
" ftandlng, the Spirit of counfel and might,
*• the Spirit of knowledge, and of the fear
" of the Lord ; and fliall make him of
" quick underftanding in the fear of the
" Lord. And he fliall not judge after the
*' fight of his eyes, neither reprove after the
" hearing of his ears — And in that day
" there fliall be a root of Jeffe, which ffiall
" ftand for an enfign of the people, and to
" it ffiall the Gentiles feek ; and his reft
" ffiall be glorious — and he ffiall fet up an
^' enfign for the nations ^T
Let this paffage be compared with the
following predidion of Zechariah. " Thus
" fpeaketh the Lord of hofts, faying, Be-
" hold the man, whofe name is theBRANCH:
" and he ffiall grow up out of his place,
" and he Jhall build the temple bf the Lord
" — and he ffiall bear the glory, and ffiall
"fit, and rule iipon his throne; 'and he
" ffiall be a prieft upon his throne'."
•¦ Ifaiah xi. I, * Zech. vi. 12. If

HORiE MOSAICiE. 23;
If we extend the comparifon to the New chap.
Teftament, in which thefe prophecies re- n.
ceive their completion, we ffiall fee hpw 
exadly they are fulfilled in the perfon of
Chrift. The Holy Ghofi is there faid to
have defcended upon him in a bodily fiiape
like a dove'', precifely as Ifaiah had fore
told, that " The Spirit of the Lord ffiould
" reft upon him." The Prophet likewife
defcribes him, as '¦' not judging after the
" fight of his eyes, neither reproving after
" the hearing of his ears." Thefe expref
fions appear to fignify, that Chrift would
not ad according to the didates of mere
human wifdom, but that his dodrine would
be equally above and unlike that of men.
It is almoft fuperfluous to obferve, how
applicable this defcription is to the Meffiah.
His whole fermon upon the mount con
tains precepts fo contrary to human opi
nions, and fo mortifying to human pride,
that he might well be faid, not to judge
after the fight of his eyes, nor reprove after
the hearing of his ears.
As for the admiffion of the Heathen
world into the church, the whole. New
Teftament is declarative of it -, but no
"^ Luke iii. 22.
Q z where

228 HOR.E MOSAICiE.
sect, where is it fo warmly urged, as in the
III. writings of the great Apoftle of the Gen-
 tiles. In ffiort, it is the exprefs command
of our Lord himfelf, that his v Apoftles
ffiould go and " teach all nations, baptiz-
" ing them in the name of the Father,
*' and of the Son, and of the Holy Ghoft V
The fenfe, in which Chrift is faid to build
the temple, has already been noticed "".
The next prophecy, that demands our
attention, is one applied by our Saviour to
himfelf"; and the whole tenor both of his
words and adions fliews fufficiently, with
how much propriety. *• The Spirit of the
"Lord is upon me; becaufe the Lord
" hath anointed me to pre&ch good tid-
" ings unto the meek ; he hath fent me
*' to bind up the broken-hearted, to pro-
" claim liberty to the captives, and the
" opening of the prifon to them that are
" bound ; to proclaim the acceptable year
" of the Lord, and the day of vengeance
" of our God ; to comfort all that mourn
" — Strangers ffiall ftand and feed your
" flocks, and the fons of the alien ffiall be
" your plowmen, and your vine-dreffers —
' Matt, xxviii. 19. ""Vid. fup, p. sia. ".Lukelv.17. " Their

HORJE MOSAICE, 229
" Their feed fliall be known among the chap.
" Gentiles, and their offspring among the 11.
" people: all that fee them, ffiall acknow-  —
" ledge them, that they are the feed which
" the Lord hath bleffed — The Lord God
" will caufe righteoufnefs and praife to
" fpring forth before all the nations"."
The latter part of this predidion fpeaks
of the call of the Gentiles, and the final
converfion of the Jews. We ourfelves are
ftariding proofs of the truth of the firft of
thefe promifes ; and as for the fecond, we
muft pioufly hope and believe, that God
will, accompliffi it likewife in his own good
time. Perhaps one of the moft particular pro
phecies, of the admiffion of the Gentiles,
and the exclufion of the Jews, is con-
vtained in the fixty-fifth chapter of this tru-
ly evangelical Prophet. " I am fought of
•'them, that afked not for me; I am
" found of them, that fought me not. I
" faid. Behold me,, behold me, unto a na-
" tion that was not 'called by my name.
" I have fpread out my hands all the day
" unto a rebellious people, which walked
0 Ifaiah Ixi,
Q3 "in

330 HORiE MOSAICiE,
SECT, " in a way not good after their own
III, " thoughts — which fay, Stand by thyfelf,
; ' ¦ " come not near to me, for I am holier
" than thou. Thefe are a fmoke in my
" nofe, a fire that bui-neth all the day —
" Behold my fervants ffiall eat, but ye
" ffiall be hungry ; behold my fervants
" ffiall drink, but ye ffiall be thirfty ; be-
^" hold my fervants ffiall. rejoice, but ye
" ffiall be affiamed ; behold my fervants
" ffiall fing for joy of heart, but ye ffiall
" cry for forrow of heart, and hoWl for
" vexation of fpirit ; and ye ffiall leave
" your name for a curfe unto my chofen,"
Such is the accuracy, with which the fpi
ritual pride of the Jews during our Sa
viour's miniftry, and their fupercllious con
tempt of the Gentiles, is defcribed. With
equal exadnefs is their fituation delineated,
ever fince they incurred the heinous guilt
of Crucifying the Lord of life. From that
time to this, their riame has been almoft
literally a curfe over the whole earth.
There is another prophecy in the fixtieth
chapter of Ifaiah, which, if poffihle, is yet
more exprefs than the former, " Arife,
" fliine, for thy light is come, and the
" glory of the Lord is rifen upon thee.
" For

HORiE MOSAICiE. 231
' For behold, darknefs ffiall cover the chap.
' earth, and grofs darknefs the people : but 11.
* the Lord ffiall arife upon thee, and his  ^
' glory ffiall be feen upon thee. And the
' Gentiles ffiall come to thy light, and
' kings to the brightnefs of thy rifing.
' Lift up thine eyes round about, and fee;
' all they gather themfelves together, they
' come to thee : thy fons ffiall come from
' far, and thy daughters ffiall be nur:^d at
' thy fide. Then ffialt thou fee, ^rid flow
' together ; and thine heart ffialt be eur
' larged ; becaufe the abundance of the
'. fea fliall be converted unto thee, and the
' forces of the Gentiles ffiall come unto
'thee — Surely the ifles ffiall wait for me,
' and the fliips of Tarffilffi firft, to bring
* thy fons from far, their filver and their
* gold with them, unto the name of the
* Lord thy God, and to the Holy One of
* Iftael, becaufe he hath glorified thee.
• And the fons of ftrangers ffiall brilld up
' thy walls, and their kings fliall minifter
' unto thee : for in my wrath I fmote
' thee, but in my favour have I had rriercy
• on thee. Therefore thy gates fliall be
' open continually ; they ffiall not be fliut
' day nor night ; that men may bring
* unto thee the forces of the Gentiles,
Q 4 " and

332 HORiE MOSAlCiE.
SECT. " and that their kings may be brought —
III. " Thou ffialt alfo fuck the milk of the
¦ <* Gentiles, and ffialt fuck the breaft of
"kings." It is. obfefvable, that the grarid feat of
Chriftianity is particularly mentioned in
this beautiful paffage. The abundance of
the fea ; the ifles ; and the ffiips of Tar-
ffiiffi ; are well-known terms in Scripture
to exprefs the continent of Europe. Whe
ther it be addreffed to the church of Chrift
transferred from the Jews to the Gentiles,
or whether it relate to the particular man
ner in which thfc Jews are to return from
the land of their difperfion, is perhaps not
abfolutely certain. But whichever of thefe
circumftances be more particularly alluded
to by the Spirit of God, the converfion of
the Gentiles to Chriftianity is moft clearly
predided. Ifaiah dwells fo continually on this
theme, that to repeat all his prophecies
relative to the call of the Heathen nations,
would be nearly to tranfcribe the whole
volume. I cannot however forbear citing
one more to the fame purpofe, in which
Chrift himfelf is the fpeaker, for it alfo
feems

HOR^ MOSAICiE. 233
feems particularly to relate to Europe, chap.
" Liften, O ye ifles, unto me; and heark- 11.
*• en, ye people, from far — 1 have laboured 
" in vain, I have fpent my ftrength for ,
*' nought, and in vain ; yet furely my
"judgment is wjth the Lord, and my
" work with my God, And now, faith
" the Lord, that formed me from the
" womb to be his fervant, to bring Jacob
^' again to him. Though Ifrael be not ga-
" thered, yet ffiall I be glorious in the eyes
" of the Lord, and my God ffiall be my
" ftrength. And he faid. It is a light
" thing, that thou ffiouldeft be my fervant
*' to raife up the tribes of Jacob, and to
" reftore the preferved of Ifrael : I will
" alfo give thee a light for the Gentiles,
" that thou mayeft be my falvation unto
" the end of the earth?."
The Prophet after this immediately pro
ceeds to deferibe the charader of Chrift.
" Thus faith the Lord, the Redeemer of
" Ifrael, and his Holy One, to him who^i
" man defpifeth, to him whom the na-
" tion abhorreth, to a fervant of rulers ;

f To this Simeon appears to have his eye, in the Nunc
dimittis. " kings

234 HOR.ff: MOSAICiE.
SECT. " kings ffiall fee, and arife ; princes alfo
III. " ffiall worffiip — Behold, thefe fliall come
 " from far : and lo, thefe from the north,
" and from the weft'', and thefe from the
" land of SInim — Thus faith the Lord
*' God, Behold, I will lift up mine hand
" to the Gentiles, and fet up my fiandard
" to the people : and they ffiall bring thy
*' fons in their arms, and thy daughters
" ffiall be carried upon their ffioulders.
" And kings ffiall be thy nurfing fathers,
" and their queens thy nurfing mothers:
" they, fliall bow down to thee with their
" face toward the earth, and lick up the
'• duft of thy feet : and thou ffialt know
" that I am the Lord : for they fliall not
" be affiamed that wait for me"'."
Ifaiah, with a view to prevent any miA
application of thefe prophecies, defcribes
the perfon, to whom they allude, with fo
niuch exadnefs, that all poffibility of error
is effedually precluded, e?:cept in thofe
who obftinately fliut their eyes againft the
truth. " I gave my back to the ftniters,
1 It is obfervable, that Chriftianity has fpread itfelf prin
cipally northward and weftward from the land of Judea,
where the Prophet writes.
' Ifaiah xlix.
" and

HORiE MOSAICiE. 235
*« and my cheeks to them that plucked off chap.
" the hair. I hid not my face from ffiame n.
" and fpltting°," The whole of this was 
accurately accompllffied in the perfon of
Ghrift, " Pilate, therefore, took Jefus and
" fcourged -hirii*; and when they had blind-
" folded hijti, they ftruck him on the face".
" And Herod, and his men of war, fet
" him at nought, and mocked him, and
*' arrayed him in a gorgeous robe"; and
f fome began to fpit on him J'."
The fufferings of the Lord are yet fur
ther predided by Ifaiah. " He fliall grow
" up before him as a tender plant, and as
*' a root out of a dry ground : he hath no
" forrn nor 'comelitiefs : and when we ffiall
" fee him^,, there is no beauty, that we
"ffiould defire him. Hc' is defpifed and
" rejeded of men ; a man of forrows,
" and, acquainted with grief: — But he was
"wounded for our tranfgreffions, he was
" bruifed for our iniquities — He was op-
" preffed, and he was afflided, yet he
" opened not his mouth : he is brought as
' Ifai. 1. 6. * John xix. i.
" Luke xxii. 64. " Luke xxiii. 11,
y Mark xiv. 65.
" a lamb

136 HORiE MOSAICiE.
SECT. " a lamb to the flaughter, and as a ffieep
III. " before her ffiearers is dumb, fo he opened
 " riot his mouth. He was taken from
" prifon and from judgment : and who
" ffiall declare his generation ^?— He made
"; his grave with the wicked and with the
" rich in his death ; becaufe he had done
"no violence, neither was any deceit in
" his mouth^.^'

^ I agree with Geier, that this expreffiortcannot relate to
the miraculous conception of our Lord, becaufe "in fignifies
a generation of men living together at the fame ¦period, not a
phyfical generation. " Quapropter non eft, ut cum quibufdam
" patribus, Athanafio, Juftino, et Tertulliano accipiaraus
*' banc vocem de generatione Chrifti humana e*' virgine."
Geieri MefT. Mors, Sepult. et Refurr. At the fame time,!
think it much more probable, that in fhould relate to the
wickednefs of the generation in which Chrift lived, than to
the fpiritual generation of his children, becaufe this feems to
involve a fenfe, which the word is fcarcely capable of bear
ing. * Ifaiah liii'. 2.
However unwilling the modern Jews may be to allow the
relation of this prophecy to Chrift, fuch was the univerfal
opinion of antiquity. " Chaldasum (paraphraften) fi infpi-
," ciat Judaeus, videbit haec ejus expreffa verba ad Efa. Iii.
" 13. Nn^t^D ^33/ n^S* Nn ecce profpere aget fervus mens
" Mejias: item ad cap. liii. 10. pnH'ii'D DID^D^ Jim* in-
" tuebuntur regnum Mejiee ; quae ipfa Targumi verba, ne
" tanquam per allegoriam difta interpretetur^ Abarbenel,
" fatis cavet L'Empereur. Rabbinos veteres, quorum apud
* nos exigua adeo copia, allegare fuperfedeo ; fufficiat id
" fa£tum jam effe a Galatino, lib. viii. art, C. V. cap. 15.
« SufRclat

HORiE MOSAICS. 237
No perfon, who reads this, can avoid chap.
feeing almoft every circumftance in the ii.
hiftory of Chrift fpecified with as much  '
accuracy as, if the writer had been an hlf-
torian, inftead of a prophet. The fcornful
queftion of the Jews, " Can any good come
" out of Galilee ?" the rejedion of the
Mefliah by his own citizens, becaufe, as
they thought, he was the fon of the car
penter; and the general infidelity of the
whole Jewiffi nation, fimply becaufe he
did not come arrayed in the majefty of
empire, and the terror of authority ; were
all diftindly enumerated feveral centuries
before the event. Thus alfo, the parti
culars of his death and ffifferings ; his being
led from prifon and judgment ; and the
meeknefs of his deportment during his tri
al ; are all mentioned in a book, written
during the eftabliffiment of the Law of
Mofes. Even the fingular difference, be
tween his ignominious death and his ho
nourable interment, is not forgotten in this
wonderful detail, ^ere, however, accprd-
" SufEciat infuper banc antiquorum mentem non diffiteri
" recentiores ; audi Alfcichum ; 1D"p tHH HD bn i.e. Rai-
" hini nojiri uno ore confirmant : nai» U'WO l^D b]l *3 1^3pi
*' traduntque de rege Mefjta prophetam loqui." Geieri Meff.
Mors, Sepult. et Refurr, ing

238

SECT. III.

HOR^ MOSAICiE.
ing to the reading of the prefent Hebrew
text, there is fome difficulty ; for the fo
lution of which I muft again? have recourfa
to the fame eminent Critic, to whom I
have been already indebted.

" All the ftrange perplexity of com
mentators, in labouring to make fenfe of
the words at prefent, and the remarkable
want of fuccefs in their variety of at
tempts towards it, affords the jufteft
grounds to fufped, that there is fome
miftake in the prefent Hebrew. And I
humbly apprehend, the whole difficulty
is owing to this, that the words Mlp
and VniDl have changed places. I muft
next obferve, that the firft verb in this
verfe ffiould probably be rendered paf-
fively, in analogy to the verbs preced
ing ; for after the words, he was oppreffed,
he was affiiSled, he was 'brought, he was
taken, he was cut off', ffiould not ^D'l be
rendered, and he was put, or placed'? It
certainly may be fo rendered ^ and I only
defire leave to tranflate here, as the very
fame word, confifting of exadly the
fame letters, is now tranflated properly
in 2 Sam. xviii. g. And Abfalom's head.
caught hold of the oak, (Heb. ;nn, LXX.

%xi

HORiE MOSAICiE. 239
" xxt ex^efjtxo-^yj) and he was taken up be- chap.
" tween the heaven and the earth. I pre- n.
" fume, that every Chriftian reader will be 
" agreeably furprifed now, at feeing the
" words (with this exchange) expreffed in
*' their regular trariflatioh. And he was
" taken up {i%pt^xor^y\, fufpenfus fuit) with
" wicked men in his death ; and with a rich
" man in his fepidchre. Since- the preced-
*' ing parts of the prophecy fpeak fo in-
" difputably of the ffifferings and death of
" the Meffiah ; thefe words feem evidently
" meant, as defcrlptive of the Meffiah's
" being put to death, in company with
" wicked men, and making his grave or
" fepulchre (not with rich men, but) with
" one rich man. —
" As to the Hebrew context of thefe
" words, I readily fubmit to men of learn-
" ing, whether, at the clofe of fo circUm-
" ftahtial a prophecy concerning the Mef-
" fiah, the mention of his death and bu-
" rial, in the fame verfe with the mention
" of wicked men and one rich man, do not
" almoft compel the reader to refer to the
" two thieves, as the wicked men, with
" whom he ignominloufly died ; arid to
" refer to the rich Jofeph of Arimathea, " as

a4o HORiE MOSAICiE.
SECT. " as the rich man, in whofe fepulchre hc
III. " was honourably buried''."

*> Kennicott's Hift. of the Heb. Text, fecond period.
Geier explains this difficulty in the following manner:
" Mens igitur prophetae fimplex erit haec : Et dedit (nempe
" pater percutiens, ver. 5, et 10; vel ipfe MefTias propter
" populi mei fcelera percufTus, ver. 8 5 vel imperfonalifer,
" datum efi, juxta verfionem Genevenfem et Belgicam) _/£/u/-
" chrum ejus in morte ejus (feu poftquam multiplici morte
" effet peremptus), cum impiis et cum divite; h. e. Meffias
" non ftatim in cruce revixit, fed fepeliri prius debuit, et
" quidem eodem, cum impiis latronibus fecum crucifixis, tem-
" pore, eodemque prout Judaei intendebant, fepulturae ge-
" nere, imo fepultus etiam eft eodem cum impiis loco, quippe
" non folum in terra S. prope Hierofolymam cum impiis
" terrae ac civitatis fanftae incolis, impie eum crucifigen-
" tibus, fed-et cum vel non procul ab impiis feu facinorofis,
" in loco Calvariae, (cui vicinus erat hortus) fepeliri folitis,
" paffus eft fe tumulari. Sepultus tamen cum impiis eft eo
" modo, ut non ignominiofa vel afini fepultura, prout op-
" taffent quidem Judaei, fuerit affeftus, fed fplendida ac no-
" bill, a divite fcil. fenatore in fuum delatus monumentum,
" a divite Nicodemo irflar divitis fumptuofe crfmpofitus, ut
" ibi cum divite etiam maneret, nifi refurgendum fuiffet huic
" fplendido viftori. Facit hue gloifa Dn. D. Caiixti dedit
" cum impiis vel apud impios, nempe in vicinia loci, ubi fup-
" flicium a feeler atis fumi folitum, fepulchrum ejus, et cum di-
" vite vel apud divitem, fcil'. in horto divitis Jofephi in mortibus
" ejus. Item Ds. D. Danhaw : exiftimavit unufquifque, qui
" eum vidit fupplicio cum fcelcratis affeftum, eodem quoque
" fepulchro cum fceleratis fepultum iri. At melius res ceci-
" dit, quia fepultus eft cum divite, a quo honorifice conditus
" eft in mortibus fuis, hoc eft, poftquam mortuus fuit."
Geier. Meff. Mors, Sepult. et Refurr.
As

HORiE MOSAICiE. 341
As Chrift is accurately defcribed by the chap.
Prophet, fo likewife is his forerunner John 11.
the Baptift. It is afferted by St. Matthew, 
that he is the perfon fpoken of by Ifaiah,
when he defcribes the precurfor of the
Meffiah, as " The voice of one crying in
" the wildernefs. Prepare ye the way of the
" Lord, make his paths ftralght*^."
Laftly, the miraculous powers of Chrift
are predided with no lefs exadnefs than
his fufferings ; " Strengthen ye the weak
*' hands, and confirm the feeble knees — ¦
" Then the eyes of the blind ffiall be
" opened, and the ears of the deaf ffiall be
" unftopped. Then ffiall the lame man
" leap as an hart, and the tongue of the,
" dumb fing*^."
3, Although Ifaiah is fo wonderfully ac
curate in his predldlons, yet the evidence
for the truth of Chriftianity does not de
pend upon the teftimony of one prophet
only. As Ifaiah and Zechariah have both
fpoken of our Lord under the name of
the Branch, fo likewife does Jeremiah.
*' Behold, the days come, faith the Lord,
* Matt. iii. i. 4 Ifai. xxxv. 3, 5, 6.
VOL. II. R " that

,tt42 HORyE MOSAIC/E.
SECT. " that I will raife unto David a righteous
III. " Branch, and a king fliall rclgii and
 " profper, and fhall execute judgment and
" juftice In the earth. In his days, Judah
" fliall be faved, and Ifrael fliall dwell liife-
" ly : and this is the name, whereby 'he
" ffiall be called. The Lord our Rlghtc-
" oufnefs'"." This celebrated text not only
predlds, that Chrift fliould come, but de
clares likewife who Chrift fliould be ; even
Jehovah himfelf. The prefent tranflatlon
of it is confirmed by the Septuagint verfion,
which reads, " This is his name, by which
" the Lord 'ffiall call him, Jofedek." The
compound term Jofedek is a manifeft con-
tradlon of the two words plif mn», exadlly
as Jotham Is formed out of DD mn', and
Jonathan out of ]r)J m^'^ It may be
added, that the reading of the Septuagint
proves at leaft two perfons of the bleffed
Trinity, becaufe two arc Introduced, both
of whom are called Jehovah ; viz. the \>qy-
fon who fpeaks, and . the Branch who is
addreffed f^.

• Jerem, xxiii. ^.
f Sec Dr. Eveleigh's Sermon on this fubjcft.
s That the doftrine of the \no\n:i- divinity of Chrift is no
late invention, nor any corruption of primitive Chriftianity,
fufficiently appears from the two apofolical fathers, Clemens
Romanus,

HORiE MOSAICS. 243
4. The prophet Ezekiel fpeaks of Chrift chap.
Under the name of his type and progenitor 11.
Romanus, and Ignatius of Antioch. Ah\<poi, oiru; hi i^t/.a; Ezekiel.
Spotlit mpi lYia-a Xgij-s u; mipi Qiav. Clem. 2 Epift. ad Corinth.
feet. I. Aofa^u Iiitrouv X^irs* rot 5iot rot avru; v/jtai; o-oipiirai/Ta.
Ignat. Epift. ad Smyrn. 'H %afir fur avrov a/giTratTos it Bia
iijiLut Iriirov X^iru. Epitl. ad Polycarp. "O yap Seo; Yi/iut I»i7ot?
0 X^iroff exvo^a^^vi \sen Mapia^ xdi oixotajjiiav ^lov, ix crirscuaToi
f*s» AaEi^, mtiVinaroi; h ayiov. Epift. ad Ephef. Eirilpi-^^aTi f/.ai
ft,if/.YiTYit titai •sraSoi/s X^irof rav &iav f^av. Epift. ad Rom.
" My brethren, we ought to entertain the fame fentiments
" of Jefus Chrift, as of God." Clem. 2 Epift. to the Corinth.
" I glorify Jefus Chrift, the God who hath thus given you
" wiftlom." Ignat. Epift. to the Smyrn. "Grace be ever
" with him in our God Jefus Chrift." Epift. to Polycarp.
" Our God Jefus Chrift was conceived by Mary, according
" to the difpenfation of God, of the feed of David, of the
" Holy Ghoft." Epift. to the Ephef. " Suffer me to imitate
" the paiEon of Chrift, my God." Epift. to the Rom.
Nor are the Jews lefs explicit upon this momentous point
of doftrine. : 13pli "" n^'ii'Dn C3U1 niDDH Nip'1 "¦ The
" Scripture calleth the name of the Meffias, Jehovah our
" Righteoufnefs." Sepher Ikkarim, lib. ii. c. 8. •f>r:h NT.~1
iDiZ/ nin» nan'jn ui''i< nin» "y^n mn* )'y^ ^nni lotia n^ii'Drr
• wpns nin> ixnp» Td'N ma; nn n*n3 n'li'Dn ibnii " God
" called the Meffias by his own name, and his name is fe-
" hovah ; as it is faid, Jehovah is a man of ivar, Jehovah is
" his 7iame. And it is written of the Meifias, Jnd this is the
" name luhich they fhall call him, Jehovah our Kighteoufnefs !'
Midrafch Tillim on Pfalm xxi. xnx "btH m^'O b-<lj ID^' HD
:i:pij{ mn» ixip* "li'x ide? nn "v^v iDty n-.n* "What is
" the name of the Meffias ? R. Abba faid, Jehovah is his
" name ; as it is faid, And this is the name which they Jhall
" call him, Jehovah our Righteoufnefs." Echa Rabati on Lam.
i. 6, p 2 For

iJ44 HORiE MOSAIC.E.
SECT. David, and alfo under the denomination of
III. a Plant, which word Ifaiah likewife ufes,
¦  feemlngly as fynonyrhous with Branch. " I
" will fet up one ffiepherd over them, and
" he ffiall feed them, even my fervant
" David^: he fliall feed them, and he ffiall
" be their ffiepherd. And I the Lord will
" be, their God, and my ferVant David a
" prince among them. I the Lord have
" fpoken It — and I will raife up for them
" a Plant of renown'," If the word m
in this paffage be tranflated David, it Is
clear that the anti-typical David muft be
fpoken of, not the literal one, that Prince
being already dead when Ezekiel wrote.
But if it be rendered, the Beloved One,
which tjie Hebrew will equally bear, the
prophecy will then immediately apply to
Chrifi^.
5- C.' The kingdom of Chrift is defcribed
Daniel. . , t, ^ r -r^ • -i
in the Book of Daniel, as a Jtone cut out
without hands, which fmote a mighty
image, and foon " became ^ great moua-

For thefe Hebrew citations I am indebted to Bp. Pearfon
on the Creed, art. ii. note u. Oxford edit.
'' Or, " My fervant, the beloved On?."
• Ezek. xxxiv. 23, 29.
^ The fame is nearly repeated in chap, xxxvii. 21. " tain,

HORiE MOSAICiE. 345
" tain, and filled the whole earth." We chap.
here behold the flone of ftumbling, and 11.
the rock of offence ; the ftone, which the  •
builders rejeded, and which neverthelefs
became the head of the corner ; the fione,
upon which whofoever falls ffiall be bro
ken, but on whomfoever it fhall fall, it
will grind him to powder ; and the rock
on which he that bulldeth, may bid de
fiance to the flood and the tempeft. The
following interpretation of this myftical
ftone is given by the Prophet. " In the
" days of thefe Wrigs, fiall the God of heaven
"fit up a kingdom, which ffiall never be
" deftroyed : and the kingdom fhall not
" be left to other people, but it ffiall break
" in pieces, and confume all thefe klng-
" doms, and it ffiall ftand for ever ; foraf-
" much as thou faweft that the ftone was
" cut out of the mountain without hands,
" and that it brakein pieces the Iron, the
"'brafs, the clay, the filver,' and the gold'."
Chrift, fpeaking of the ftone rejeded by
the builders, but eventually the head of
the corner, adds, " This is the Lord's doing,
" and it is marvellous in our eyes™." No-
' Dan. ii, 44. " Matt, xxi. 42.
R 3 < thing-

246 HORiE MOSAICiE.
SECT, thing can better exprefs the progrefs of th©
III. Gofpel, than the image of a ftone cut put
" of a rock without hands, but which foon
became a great mountain, and prevailed
over the power of the four empires, then
united under imperial Rome. Thus, from
fmall beginnings, and by apparently the
moft inadequate means, experiencing from
the hands of men conftant oppofition, in
ftead of zealous affiftance, the religion of
Jefus grew and flouriftied till it became a
great mountain, before which the idolatry
of the Roman world hid its diminiflied
head. Daniel, in one refped. Is more minutely
accurate than any of the prophets, for he
not only fpeaks of the manifeftation and
death of the Meffiah, but exprefsly men
tions the very period of time which was
to elapfe before his advent". Seventy
weeks of years were deftlned to be accom
pllffied, before that myfterious perfonage.
ffiould reveal himfelf to a benighted world.
Accordingly, as it had been foretold, Chrift
made his appearance towards the end of
four-hundred and ninety years, in exad
conformity with the declaration of the
" Dan. ix. 24. Prophet.

HORiE MOSAICiE. 247
Prophet, It is manifeft alfo, that he was chap.
expeSled at that very time, becaufe we find 11,
fo many impoftors then ftarting up, and 
availing themfelves of the belief which the
Jews entertained. But previous to the
termination of the feventy weeks, we hear
no mention made of any fuch attempts ;
and after the deftrudlon of Jerufalem,
when it was concluded that the feventy
weeks muft have expired, impoftures, like-
wife expired with them. Indeed It is ex
prefsly afferted by Tacitus, that fuch an
expedation was prevalent in thofe days,
" Many were perfuaded," fays he, " that
" the era was now arrived, which had
" been predided in the ancient books of
" the priefts, when the Eaft ffiould pre-
" vail, and when they who came out of
" Judea ffiould obtain fovereigntj°,"
The Jews, in order to elude the force of
this prophecy, are reduced to the miferable
ffiift of pretending, that the coming of the
Meffiah is delayed on account of their fins.
As if it was probable, that a circumftance,
which would rather require the prefence
than the abfence of Chrift, whofe office Is
" Tacit. Hift. lib. v. fefl. 13.
R 4 to

24S HORiE MOSAICS.
SECT, to convert finners to repentance, fliould
III. change the immutable purpofe of GodP.

«. 6. The manifeftation of our Lord ; the
"^°^' call of the Gentiles ; and the final con
verfion and reftoration of Ifrael ; are pre
dided by Amos. " In that day will I raife
" up the tabernacle of David that is fallen,
" and clofe up the breaches thereof : and
•' I will raife up his ruins, and I will build
" it, as in the days of old : that they may

" A more particular explanation of this prophecy may be
found in the firft vol. of Prideaux's Connexion ; and in
Mede's Works, p. 697. The following brief ftatement of
the commencement and termination of the 490 years is
^iven by Mr. Kelt. " Thefe 70. weeks commence in the
" Jewifh month Xifan, or March, in the feventh year of the
" reign of Artaxerxes Longimanus, king of Perfia, in the
" year of the world 5547, as is clearly ihewn by many ac-
" curate chronologifti, and proved at large by the learned
" Prideaux, in his Connexion of the Hiftor\- of the Old and
'•' New Teftament with Profane Hilton-. This was the dif-
" tinguifhed year and month, in which Ezra, the leader of
" the Jews, obtained a commiffion for his return to Jerufa-
" lem, in order to reftore the government of that citv and
" the fer\'ice of the temple. And the 70 weeks were com-
" pleted in the month Xifan, in the year of the world 4037.
" This was the ever memorable year and month, when Jefus
" Chrifi, the Meffiah, clofed his divine miffion, and fuffered
" death upon the crofs." Kelt's Hiftorj' the Interpreter of
Prophecy, clafs i. chap. 7. See alfo Petrus Godtkens de
Computo iacro LXX. Hebdom. '¦•' poffefs

HORiE MOSAICiE, 249
*' poffefs the remnant of Edom, and of all chap.
" the Heathen which are called by my n,
" riame, faith the Lord, that doeth this 
" And I will bring again the captivity of
" my people of Ifrael, and they ffiall build
" the wafte cities, and inhabit them : and
" they ffiall plant vineyards, and drink the
" wine thereof ; they ffiall alfo make gar-
" dens, and eat the fruit of them. And I
" will plant them> upon their land, and
" they ffiall no more be pulled up out of
" their land which I have given them, faith
"the Lord thy God'i,"

7. The next prophet, that fpeaks of
thofe events, which conned the Law and
the Gofpel, Is Micah. " But in the laft
" days, it ffiall come to pafs, that the
" mountain' of the houfe of the Lord ffiall
" be eftabllffied in the top of the moun-
" tains, and it fliall be exalted above the
" hills ; and the people ffiall flow unto it.
" And many nations ffiall come and fay,
" Come, and let us go up to the mountain
," of the Lord, and to the houfe of the
'' God of Jacob ;^ and he will teach us of
" his ways, and we will walk in his paths,
1 Amos ix. II. ¦¦ Compare Dan. ii. 3^-
" for

7.
Micah,

2^0 HORiE MOSAICiE.
SECT. " for the Law ffiall go forth out of Zion,
III. " and the word of the Lord from Jeru-
 " falem^"

What is meant by the mountain here
mentioned, we may learn, by comparing
with this prophecy the paffage already cited
from Daniel ; " The fione — became a great
" mountain, and filled the whole earth."
As for the appellation of the fione, Chrift,
as we have feen, applies it to himfelf.-
" The fione, which the builders refufed, the
" fame is become the head of the corner."
Micah fpeaks alfo of the fufferings and.
birth-place pf Chrift ; the extenfion of his
religion to the ends of the earth ; and the
difperfion of the Jews. " They ffiall fmlte
" the judge of Ifrael with a rod upon the
" cheek : but thou Bethlehem Ephratah,
" though thou be little among the thou-
" fands of Judah, yet out of thee ffiall he
" come forth unto me, that is to be ruler
" in Ifrael ; whofe goings forth have keen of
" old, from everlafiing — And he ffiall ftand
" and feed in the ftrength of the Lord, in
" the majefty of the name of the Lord his
" God ; and they ffiall abide, for now ffiall
' Micah iv. i. " he

HORiE MOSAICtE. 251
" he be great unto the ends of the earth chap.
" — And the remnant of Judah fliall be n.
" among the Gentiles In the midft pf many 
" people'." It will not be very eafy to
find words morq exprefsly declarative of the
eternity of the Son of God, than thofe con
tained in a part of this prophecy. Indeed,
the myfterious dodrine of the divinity and
humanity of Chrift is fo clofely interwoven
with the very fubftance both of the Old
and New Teftamerit, that, except upon
the Trinitarian fcheme, the whole of Scrip
ture is a tiffue of inexplicable contradldlons.
Nor is this important tenet a mere riiatter
of opinion, a harmlefs fubjed of deputa
tion. Dreadful is the ,ftate of that un
happy and deluded fed, which preffimp-
tuoufly degrades the Saviour of the wprld
Into the rank of fimple mortality ; which
dares to fummon the Almighty before the
bar of human reafon, and with mock fo-
lemnlty to pronounce him miftaken, when
he revealed his eternal Logos to mankind,
and declared him to be both God and Je
hovah". The denial of the dodrine of the
atonement is infeparable from a diffielief
' Micah V.
" Heb. i. compared with Pfalm xiv, and cii, in the ori
ginal Hebre\V. of

it

252 HORiE MOSAIC.E.
SECT, of the Trinity ; but if there be any truth
III. in Scripture, all thofe, who rejed the be-
 nefits of Chrift's atoning blood, muft una
voidably periffi In their" fins. "* It is not
man that pronounces this judgrnent, but
the Holy Spirit of God himfelf. The un
varied language of Scripture Is, that "With-
" out fliedding of blood is no remiffion''."
But " it ,is not poffible, that the blood of
bulls and of goats ffiould take away
fins'";" a nobler vldlm is required, with
out the benefits of whofe death we mujl
ftand before the tribunal of God, with all
our fins unexpiated. The Anti-Trinitarian
will be condemned not for, but in confe
quence of his denying the divinity of Chrift.
Sentence will be pronounced againft him,
not an account of his Infidelity, but on ac
count of his fins ; and having rejeded the
mediator, he' muft bear the full weight of
infinite wrath in Tils own perfon. The
Chriftian, bn the other hand, though deeply
ftalned with both original and adual fin,
ffiall live in the prefence of God, through
virtue of the imputed righteoufnefs of
Chrift. Far be from us the impiety of
thinking that our own good deeds are in
"" Heb. ix. 22. y Hcb.x. 4. the

HOR^ MOSAICiE. 253
the leaft degree the efficient caufe of our fal- chap.
yation. " By grace are we faved, through ii.
" faith ; and that not of ourfelves ; it Is  ;: —
" the gift of God : not of works, left any
" man ffiould boaft^," Our everlafiing
happinefs will be entirely owing to the
unmerited favour of God, " In whom we
" have redemption through the blood of
" Chrift, even the forgivenefs of fins''."

8. Haggai prophefied, that " the glory
" of the latter houfe" ffiould ^ be greater
" than, that of the former." If this be
taken literally, it never was fulfilled ; for
the beauty. of the fecond temple, as far as
concerned the materials of which it was
compofed, was not even equal to that of
Solomon. We muft therefore feek for
fome other reafon of Its fuperiorlty ; nor
will it be very difficult to find one. In
the firft temple appeared the Shechi
nah between the Cherubim, in the in-
moft recefs of the holy of holies, vifible
only once a year to the High-Priefi : in
the fecond, the Lord himfelf was prefent
in the fleffi openly, and teaching all the peo-
plf.. This paffage proves obliquely, though
^ Ephef ii..S. * Coloff. i. 14.
decid-

Haggai.

254 PIORiE MOSAICS.
SECT, decidedly, the divinity of pur Saviour. If
III. he was mere man, it would be both ab-
 furd and impious to fay, that, becauje Chrift
was in the fecond temple, therefore it ex
ceeded the glory of the firft : for the firft
was honoured with the vifible prefence of
God, and the fecond, upon fuch a fuppo
fition, deprived of it. But if the fecond
temple was not more glorious than the firft,
by reafon of the manifeftation of Chrifi, it
is incumbent upon thofe, who impugn the
divinity of the Meffiah, to ffiew what it
was, that did make it more glorious.
9- 9, Some of the prophecies of Zechariah,
Zechariah. , . , , , ,
which relate to that grejit event, the ta
bernacling of Jehovah in the fleffi, ffiall
next be confidered, " Thus faith the Lord
" of hofts ; After the glory hath he fent
" me unto the nations which fpoiled you;
". for he that toucheth you, toucheth the
" apple of his eye. For behold, I will
" ffiake mine hand upon them, and they
" ffiall be a fpoil to their fervants ; and ye
" ffiall know, that the Lord of hofts hath
" fent me. Sing and rejoice, O daughter
" of Zion : for lo, I come, and I will dwell
" in the midft of thee, faith the Lord,
** And many nations fliall be joined to the
" Lord

HORiE MOSAICiE. 255
" Lord in that day, and ffiall be my peo- chap.
" pie : and I will dwell in the midft of 11.
" thee, and thou ffialt know, that the Lord  —
" of hofts hath fent me unto thee. And
" the Lord ffiall inherit Judah his portion
" in the holy land, and ffiall choofe Jeru-
" falem again ^."
It Is obfervable, that, in this paffage, the
Lord of hofts, the fpeaker, declares himfelf
fent by fome other perfon ; but this perfon
is afterwards faid to be the Lord himfelf.
Confequently, the Lord of hofb is here
fent by the Lord, which manifeftly fup
pofes the diftind exiftence of two perfons
at leaft in the Godhead ", He then ex
horts the daughter of Zion to fing and re
joice, " for lo, I come, and I will dwell in
" the midft of thee." The word TUDtTI
and-I-will-dwell, which Zechariah makes
ufe of to exprefs the manifeftation of the
Lord of hofts, is the very fame with that,
by which Noah defcribes the future dwell
ing of the Lord, in the tents of Shem.
St. John is yet more exad ; his phrafe,
!> Zech, ii. 8.
"= Compare Gen. xix. 24. " The Lord rained — fire from
" the Lord." KXi

256 HORiE MOSAICiE.
SECT. ''(¦XI £(T7C'/jvc<iTev £v rifAiv, which he applies tb
III, the Word made fleffi, is a literal tranf-
 lation'* of Zechariah's words IDlDl 'n:ru'"l.
St. John fays of the Word, " And he dwelt
"as in a tent (the tabernacle of a mortal
" body) among us ;" the fecond perfon of
the Trinity fays of himfelf in the prophecy
of Zechariah, " And I will dwell, as in a
" tent in the midft of thee."
Laftly, to prevent any miftake which
might arife from the double ufe of the
word Jehovah, the fpeaker adds, after /
will dwell in the midft of thee, the awful
confirmation of faith Jehovah ; and then*
repeats in the very fame words his promife
of a vifible manifeftation among them, with
a declaration, that many nations ffiould be
joined to Jehovah in that day ; and con
cludes with once more avowing, that he is
fent ; " Thou ffialt know, that Jehovah
" (God) of hofts hath fent me unto thee."
Let us now compare the foregoing pro
phecy with what our Lord fpoke of him
felf, while manifeft in the fleffi. '• He that
' Allowing for the neceflfary change of perfon and pro
noun, occafioned by the c'nange of the fpeaker. "fent

HORiE-MOSAICiE, 257
*' fint me is true ; and I fpeak to the chap.
*' world thofe things which I have heard 11.
" of him. They underftood not, that he 
" fpake to them of the Father, Then
" faid Jefus unto them. When ye have
" lifted up the Son of Man, then ffiall ye
" know, that I AM% and that I do no-
" thing of myfelf; but as my Father hath
" taught me, I fjpeak thefe things. And
" he t}ccd.t fent me is with me : the Father
** hath not left me alone^" — " If ye had
" known me, ye ffiould have known my Fa-
" ther alfo ; and from henceforth (viz. fince
*' ye have feen me) ye know him, and have
"feen him. Philip faith unto him. Lord,
" ffiew us the Father, and it fufficeth us.
" Jeffis faith unto him. Have I been fo
" long time with you, and yet haft thou
" not known me, Philip ? He that hath
"feen me, hath feen the Father; and how
" fayeft thou then. Shew us the Father?
" Believeft thou not, that / am in the Fa-
" ther, and the Father in me ? The words,
" that I fpeak unto you, I' fpeak not of
' nin* Jehovah, a being that exifls neceffarily, from the
root mn to exiji, according to Parkhurft.
^ John viii. 26.
VOL. II. s " myfelf: _

258 HORiE MOSAICiE.
SECT. " myfelf: but the Father, that dwelleth
III. " in me, he doeth the works^."

One more paffage fliall be added, in or
der to ffiew that Chrift is the Jehovah,
who was fent, fpokert of by Zechariah.
" / and my Father are one. Then the
" Jews took up ftones again to ftone him.
" Jefus anfwered them. Many gopd works
" have I fliewed you from my Father ; for
" which of thofe works do ye ftone me ?
" The Jews anfwered him, faying. For a
" good work we ftone thee not, but for
" blafphemy, and becaufe that thou, being a
" man, makejl thyfelf God^.'' It is plain,
therefore, that Chrift did affume to him
felf the dignity of the Supreme Being ;
for, upon any other interpretation of the
paffage, it will be no eafy matter to dlf
cover a reafon, why the Jews ffiould ac-
cufe him of blafphemy, and of making
himfelf God. It may be added, that if
they really mlfunderftood his meaning, and
accufed him of ufurplng honours which he
never intended, it appears fomewhat fin
gular, that he did not explain himfelf, had
he been a mere man, by declaring that
5 John xiv. 7. ^ John x. 30. fiich

HORiE MOSAICiE. 259
fuch impious arrogance was far removed chap.
from his thoughts. Surely, if any pious 11.
perfon had, by fome inexplicable careleff-  ¦
nefs, been betrayed into fuch expreffions,
he would have haftened to undeceive his
audience, when he found them ftruck with
horror at the blafphemy. But Chrift, in
ftead of retrading his claim, fliews them,
that if perfons, to whom the word of God
only came, might occafionally be ftyled
Gods, as Mofes is faid to have been a God
to Pharaoh', and inftead of a God to Aa
ron'', how much more might he, in whom
" dwelleth all the fulnefs of the Godhead
" bodily'," The Jews, now juftly con
vinced, that Chrift ftill perfifted in his
claim to divinity, attempted to feize him ;
|)Ut he effeded his efcape, probably by
fome infenfible exertion., of fupernatural
!power. The refylt of the whole is, that
their behavipur obliges us to conclude,' that
they were convinced of his not having re-
traded; otherwife? it will be neceffary to
affign a r^afan, why they fliould ///// be fo
eg.gerly bent upon his deftrudlon.
It has already been obferved, that Ze-
i Exod. vii. I. " ^xod. iv. i6. ' Coloff. ii. 9.
s 2, charlah

»66 HORiE MOSAICiE.
sect, charlah prophefies of Chrift, under his ufual
iii^ appellation of Branch : he alfo fpeaks of
•^  the increafe of his power, and the peculiar
"manner in which his religion was propa
gated, under the image of a mountain and
a ftone ; a mode of expreffion, which was
noticed in examining the prophecies of
Dariiel. " This is the word of the Lord
" unto Zerubbabel, faying, Nor by might,
" nor by power, but by my Spirit, faith.
"the Lord of hofts. Who art thou, O
" great mountain? Before Zerubbabel thou
" ffialt become a plain ; and he ffiall bring
" forth the head-fione thereof, with ffiout-
" ings, crying, Grace, Grace unto if^,"
The foundation of the temple by Zerub
babel is here ufed as a type of the king
dom of Chrift; and the eafe, with which
this kingdom fliould be raifed by its Al
mighty Founder, is defcribed by the moun
tain becoming as a plain". The whole is
effeded not by any human power, but by
the invifible agency of God, Chrift, the
head-fione of the corner, is now brought
forth ; and the fervants of God fliout and
rejoice with exceeding great joy. Pardon
"> Zechariah iv. 6.
" See Harmer's Obferv. vol. iii. p. 95. is

HORiE MOSAICiE, 261
is freely offered to the penitent finner; chap,
and falvation by grace through faith is 11.
proclaimed aloud °. 
This Prophet foretells alfo with much
exadnefs the manner of Chrift's entrance
into Jerufalem ; the deftrudlon of that
city ; and the converfion of the Gentiles.
" Rejoice greatly, O daughter of Zion ;
" ffiout, O daughter of Jerufalem. Be-
" hold, thy king cometh unto thee : he is
" juft, and having falvation ; lowly, and
*' riding upon an afs, and upon a colt, the
" foal of an afs. And I will cut off the
" chariot from Ephralm, and the horfe
** from Jerufalem, and the battle bow
"•ffiall be cut off: and he ffiall fpeak
" peace unto the Heathen ; and his do-
** minion ffiall be from fea even to fea,
" and from the river even to the ends of
'" the earth P,"
° Th^ews entertain the fame opinion refpe£ling this
prophecy. " In Berejhith Rabba, we are clearly taught thus
"Ynuch; for unto that queftion. Who art thou, 0 great
" mountain ? he anfwereth, nn in n^Ii^D Hf ^njH in The
" great mountain is the Meffias, the Soji of David. And he
" proves it from, Grace, Grace unto it, n»313nni ]U \D'i in'ii'
" becaufe he giveth grace and fupplications." Bp. Pearfon on
the Creed, art. iv. note t, Oxford edit.
P Zech. ix, 9.
s 3 With

2625 HORiE MOSAIC.E.
SECT. With equal particularity he fpecifies' the
111. fum of money, for which Chrift was be-
¦ —  trayed, and with which the potter's field
was bought. " So they weighed for my
" price thirty pieces of filver. And the
" Lord (Heb. niH') faid unto me, Caft It
" unto the potter : a goodly price, that J
" was priced at of them. And I took the
" thirty pieces of filver, and caft them to
" the potter in the houfe of the Lord'',"
The price^ of the Prophet being fet forth
' a? a type of that fum for which the Mef
fiah was betrayed, Jehovah immediately
after calls the thirty pieces of filver, " the
" goodly price that / was priced at of
'^* them ;" but that was the price for which
Chrift was delivered up to the chief priefts;
therefore Chrift is Jehovah.
The fame remark may be made upon
the following paffage. " Awake, ,0 fword,
" againft my ffiepherd, and againft the man,
" that is my fellow, faith the Lord of hofts:
" fmlte the ffiepherd, and the ffieep ffiall
" be fcattered'." This prophecy our Lord
applies to himfelf^; confequently he Is the
« Zech. xi. 12. ' Zech, xiii, 7.
' Matth. xxvi. 31.
fellow

HORiE MOSAICiE, 263
fellow of Jehovah*."' But, if he was a mere chap.
man, the Almighty could not, with any 11.
propriety, call him his fellow ; a term, 
which always conveys the idea of fimllarity
and equality. Here, then, we behold a
decifive teftimony to the truth of the ca
tholic dodrine profeffed by " the church
" of God, which he hath pur chafed with
" his own blood'^.''' — " The right faith is,
" that we believe and confefs that our
" Lord Jefus Chrift, the Son of God, Is
" God and Man ""."
10. The laft of the prophets is Mala- '= _
11 • • n ¦ Malachi.
phi, who both foretells the manifeftation
of Chrift, and perfedly concurs with Ze
chariah, and the other infpired writers, in
afcrlbing to him divinity. " Behold, I will
** fend my meffenger, and he fliall prepare
^' the way before me; and the Lord, whom ,
'< ye feek, ffiall ffiddenlv come to his tem-
" pie, even the meflenger of the covenant,
" whom ye delight in ; behold, he fliall
" come, faith' the Lord of hofts y.", Here
' See Dr. Eveleigh's obfervations on this text,, contained
in a Sermon preached before the Univerfity.
" Afts .XX. 28.
" Athanafian Creeds
y JiIalachL iii.^ i. & 4 >'*g''^^"

s64 HORiE MOSAICiE.
SECT, again two diftind perfons are mentioned,
III. the fender and the perfon fent, God and
' the meffenger of the covenant j yet they
are both called the Lord. It is true, that
the perfon fent is not, in this place, called
TXV, but Xn^n ; and it may perhaps be
faid, that the word \\1^ is not applied to
God alone, but is ufed frequently in a fe
cular fenfe, as we do the term lord. This
is granted ; but at the fame time it is evi
dent, that unlefs P'^^t^ be here equivalent
to TKV, the whole paffage is unintelligible.
For if plNn relate to a mere man, who is
defcribed as going in the quality of a mef
fenger into the temple of God, that temple
certainly cannot be called his (the man's)
temple. It is plain,- therefore, that the
meffenger of the covenant here fpoken of
ifiuft be the moft High himfelf; and yet,
though God, he is fent by the Lord of
hofts. The Trinitarian has no difficulty in
underftanding the purport of thefe myfte
rious words ; and if the impugner of that
dodrine can reconcile them to his creed,
he will at leaft deferve the praife of inge
nuity. Malachi, though living only in the twi
light previous to the rifing of the Sun of
Right-

HORiE MOSAICiE. 265
Righteoufnefs, yet, with the piercing eye chap.
of faith, beheld both his . harbinger the 11.
morning ftar, and the firft dawn of the 
bright luminary of the fpiritual day. " Be-
** hold, I fend you Elijah the Prophet be-
*' fore the coming of the great and terrible
" day of the Lord ; and he ffiall turn the
" heart of the fathers to the children,- and
** the heart of the children to their fathers,
" left I come and fmite the earth with a
" curfe'." — " But unto you that fear my
" name ffiall the Sun of Righteoufnefs
," arife with healing in his wings''."
^ Mal. iv. 5, " Mal. iv. 2,

chap.

266 SECT.
I Ti

ll O RiE MOSAICiE,

C H A P. IIL
PROPH'ECIES, WHICH DECLARE THAT THE
LAW WAS TO BE SUPERSEDED BY THE
GOSPEL. I. PROPHECY OF MOSES. 2. PRO
PHECIES CONTAINED IN THE PSALMS. 3.
ISAIAH. 4. JEREMIAH. 5. DANIEL. 6. HO-
SEA. 7. AMOS. 8. MALACHI.
Prophecies W E now comc to thofe prophecies,
dare that' whIch morc Immediately conned the Law
was to'be and thc Gofpel ; and as many paffages oc-
bjfthe Gof- cur In the ancient Scriptures, which fpeak
i"^'" of the Inefficacy of legal ceremonies, they
likewife fliallbe noticed, though they may
not be, ftrldly fpeaking, prophetic.
I. I . As Mofes was the Inftrument, by
c;TioS which God revealed the Law, It Is but
reafonable to exped, that he fliould make
fome mention of the great Prophet, who
was deft:ined to fucceed him, and whofe
office It would be to eftabliffi a more fpi
ritual religion, not founded upon rites and
ceremonies, but upon the inward purity of
the heart. " And the Lord faid — I will
." raife

HOR^ MOSAICS. 267
** raife up a Prophet from among their chap.
" brethren, like unto thee, and will put in,
*' my words in his mouth, and he ffiall  "
" fpeak unto them all that I fliall com-
" mand him- And it ffiall come to pafs,
" that whofoever will not hearken unto
" my words which he ffiall fpeak in my
*' name, I will require it of him. But the
" prophet which fliall prefume to fpeak a
*'¦ word in my name, which I have not
" commanded him to fpeak, or, that ffiall
" fpeak in the name of other Gods, even
" that prophet ffiall die. And If thou fay
*' in thine heart, How fliall we know the
" word, which the Lord hath not fpoken ?
" When a propliet fpeaketh in the name
" of the Lord, if the thing follow not, nor
" come to pafs, that is the thing which
" the Lord hath not fpoken, but the pro-
" phet hath fpoken It prefumptuoufly: thou
" ffialt not be afraid of him*."
The great fucceffor of the Jewiffi Lav^s
giver is here minutely defcribed, and the
people are commanded to hearken to his
voice. A queftion then wilf naturally arife,
who the perfon Is, that is fo particularly
» Deut. xviii. 7, pointed

a68 HORyE MOSAICiE,
SECT, pointed out. As he is called a Prophet
III, like unto Mofes, he muft of courfe be a
 legiilator ; otherwife he would vary from
him in the moft effentlal part of his cha
rader : nor would there be any fufficient
reafon, why his miniftry ffiould be pre
dided, rather than that of any other in
fpired teacher. But if he be a lawgiver,
he muft, as the name implies, promulge a
law, in fome refpeds new ; and not merely
caufe the ancient ftatutes of his predeceffor
to remain upon the fame footing, on which
they had originally been eftabllffied. For,
if no alteration whatfoever took place under
his miniftry, he would be no more en
titled to the name of lawgiver, than any
of the other prophets.
Now, if the new law thus promulged
was not to be embraced, the promulgatlpn
of it would be ufelefs. But if it was to
be embraced, it muft neceffarily fuperfede
the other''. It appears then, that Mofes
predided the coming of a prophet, who,
by the circumftance of his being alfo a
* Why they could not be embraced together, has already
been fhewn, when the fhadowy obfervances of the Pentateuch
were confidered. Other reafons fhall likewife be affigned
hereafter, tending to prove the fame point.
law-

HORiE MOSAICS. 269
lawgiver, was confequently to be the found- chap.
er of a new law, not indeed fubverting, in.
but ffiperfeding the former ; not making 
it void, but confirming it. It only remains,
therefore, to the ffiewn that Jefus Chrifi is
this lawgiver.
If the perfon, generally received as the
Meffiah, be not this lawgiver, then the
lawgiver fpoken of by Mofes is not yet
come, becaufe none of the prophets ever
pretended to fuch a commiffion. But, if
Chrift, who affumed the charader of a
lawgiver, and who appeared at the very
time fpecified by Daniel for the manifeft
ation of the Meffiah, if he anfwer to the
teft, which God himfelf appointed to dlf-
tingiiiffi true prophets from falfe ones, and
confequently the true legiflator (who was
to be a prophet) from an impoftor ; then
muft Chrift be really the legiflator in quef
tion, becaufe the fame teft cannot anfwer
both to truth and falfehood, for in that
cafe it would be no teft.
Let us now apply this teft to our Sa
viour, " When a prophet fpeaketh in the
•' name of the Lord, if the thing follow
<* not, nor cpme to pafs, that is the thing,
" which

«7o HQRiE MOSAICiE.
SECT, " which the Lord hath not fpoken." This
HI. propofition being true, the converfe muft
 alfo be true ; " When a prophet fpeaketh
" in the name of the Lord, if the thing
" do follow, and come to pafs, that is the
" thing which the Lord hath fpoken ;"
and fuch a prophet muft be acknowledged
as a meffenger from God, and no impoftor.
At the celebration of the laft fupper, Chrift
declares to his difciples, that one of them
ffiould betray him ; and being preffed to
point out the perfon, he fixes upon Judas
Ifcariot, refting at the fame time the 'truth
of his miffion upon the completion of his
prophecy. "Now I tell you before it come,
" that when it is come to pafs, ye may be^
" lieve that I am he"".'' His predidion
was exadly fulfilled, as appears from all
the Evangelifts, and alfo from the Ads ;
and Judas was guilty of the horrible wick
ednefs of betraying the Lord of Life, as
Chrift had foretold that he would. Another
mftance of his prophetic powers is the af
furance made by him to Peter, who was
very unwilling to believe it, that, ere the
crowing of the cock, he ffiould thrice deny
his mafter"^. Peter, however, did deny
"^ John xiii. 15. "* John xiii. 37.
him

HORiE MOSAICS. 371
him precifely three times before he heard chap.
the cock crow, which imrhediately, brought m,
to his recdlledlon the declaration of his  r
Lord, A look from the ffiffering Redeemer,
a look, in which were mingled love, for
row, gentle reproach, and fpeedy forgive
nefs, pierced the Apoftle to the heart : "he
" went out, and wept bitterly^." The laft
example, which ffiall be brought, is the
language held by Chrift the evening pre- ,
ceding his crucifixion. After promifing the
gift of the Holy Ghoft, and predlding that
he ffiould foon leave his difciples, he fo
lemnly adds, " ISfow I have told yoii before
" it [come to pafs, that when it is come to
" pajs, ye might believe *!."
Thus we fee, that Chrift, in perfed har
mony with- the teft which God appointed
through Mofes, demands from his difciples,
that they ffiould believe him to be the
Meffiah, becaufe his prophecies were ful
filled. Were It neceffary, feveral other in
ftances might be produced, fuch as his
foretelling the deftrudion of Jerufalem,
and the perfecutions of the church for his
name's fake, all of which had an exad
e Matt. xxvi. 75. ' John xiv. 29.
com-

272 HORiE MOSAICiE.
SECT, completion; but fufficient has already been
in. faid, to prove that Chrift anfwers to the
 ; — teft propofed, and confequently that he
muft be the lawgiver fpoken of by Mofes.
I. 2. In many of the Pfalms, the leading
contained idea Is thc abfolutc neceffity; of fpiritual
pfain^s. worfliip, as oppofed to legal ceremonies
and ordinances. *' Sacrifice and offering
" thou didft not require j mine ears haft
*' thou opened ; burnt-offering and fin-of-
" fering haft thou not required. Then faid
" I, Lo ! I come : in the volume of the
" book it is written of me ; I delight to
" do thy will, O my God ; yea^ thy law
" is within my heart s." Chrift here de
clares the Inefficacy of the facrlfices under
the law, and, although they were typical
of his. death, yet how little acceptable they
were to God on their own account; that
law alone, which is written upon the heart,
being well-pleafing to the Almighty.
" I will not reprove thee for thy facri-
" fices or thy burnt-offerings, to have been
"continually before me.- I will take no
" bullock out of thy houfe, nor he-goat
" out of thy folds— Will I eat the fleffi
g Pfalm xl 6. " of

' HOR,^ MOSAICiE. 373
*' of bulls, or drink the blood of goats ? chap.
" Offer unto God thankfgiving ; and pay m.
" thy vows unto the Moft High**. — Thou 
" defireft not facrifice, elfe would I give
*' it thee -, thou delighteft not in burnt-
*' offerings. The facrlfices of God are a
*' broken fpirit: a broken and a contrite
" heart, O God, thou wilt not defpife '."
Thefe two laft citations are not fo much
prophetical as declarative ; but they equally
tend to ffiew, that Chriftianity does not
make void the Law, by aboliffilng its ce
remonies; fince, even under the Law, God
fo exprefsly denies, that they are pleafing
to him from any intrinfic merit of their
own.

Il'aiah.

3. The prophet Ifaiah abounds with the 3
fame expreffions : " To what purpofe is
" the multitude of your facrlfices unto me ?
" faith the Lord : I am full of the burnt-
" offerings of rams, and the fat of fed
" beafts ; and I delight xibt-\n the blood of
" bullocks, or of lambs, or of he-goats.
" When ye come to appear before me,
" who hath required this at your hand to
** tread my courts ? Bring no more vain
h Pfalm 1. 8. ' Pfalm Ii. 16.
VOL. II. T " obla-

374 HORiE MOSAICiE.
sect. " oblations ; incenfe- is an abomination
in. " unto me ; the new moons and fabbaths;
—  " the calling of affemblles I cannot away
" with ; it is iniquity, even the folemn
" meeting. Your new moons, and your
" appointed feafts, my foul hateth; they
"are a trouble unto me ; I am weary to
" bear them," After this immediately fol
lows the reafon, why thefe ceremonies were
a trouble to God, and what was the only
true method of gaining his favour; the,
real poffeffion of thofe virtues, of which
the" legal obfervances were only the ffia
dow. " When ye fpread forth your hands,
" I will hide mine eyes from you ; yea,
" when ye make many prayers, I will not
" hear : your hands are full of blood, Waffi
*• ye, make ye clean : put away the evil
" of your doings from before mine eyes ;
" ceafe to do evil ; learn to do well : feek
" judgment, relieve the oppreffed, judge
" the fatherlefs, plead*for the widow''."
In another part of his Prophecies, Ifaiah
foretells the blind attachment of the Jews
to rites and ceremonies, and that, in con
fequence of their not being converted to a
purer revelation, they ffiould be removed
^ Ifaiah i. ii. from

HOR.^ MOSAICiE.^ 275
from their own land, and fcattered among chap.
the Gentiles. " Go and tell this people, in.
" Hear ye indeed, but underftand not ; 
*' and fee ye indeed, but perceive not.
"Make the heart of this people fat, and
" make their ears heavy, and ffiut their
" eyes ; left they fee with their eyes, and
" hear with their ears, and underftand with
" their heart, and convert, and be healed.
" Then faid I, Lord, how long ? And he
" anfwered. Until the cities be wafted
" without inhabitant, and the houfes with-
" out man, and the land be utterly defb-
" late, and the Lord have removed men
" far away, and there be -a great forfaking
" in the midft of the land^"
The fame lip-fervice, to which men in
all ages are fo prone, is, in a fimilar man
ner, upbraided in the following paffage.
" Wherefore the Lord faid, Forafmuch as
" this people draw near me with their
" mouth, and with their lips do honour
" me, but have removed their heart far
" from me, and their fear tdward me is
" taught by the precept of men : there-
" fore, behold, I will proceed t* do a mar-
' Ifai. vl. 9. and Afts xxviii. 15.
¦ T 2 " vellous

ii76 HORiE MOSAICiE.
SECT. " vellous work among this people, even a
in, " marvellous work and a wonder: for the
 -~ " wifdom of their wife men ffiall periffi,
" and the underftanding of their prudent:
" men ffiall be hid""," The judicial blind
nefs here fpoken of remains to this day.
Still does the wifdom af their wife men
perlfli, and ftill Is. the underftanding of
their prudent men hid. But darknefs is
only come upon Ifrael for a feafon ; God,
in his own due time, will enlighten their
hearts, and the whole world will form only
one flock under one ffiepherd.
4; 4, The prophet next in order is Jeremiah,
who exprefsly foretells the propagation of a
pure and fpiritual religion ; the abolition of
legal ordinances ; the call of the Gentiles ;
and the final reftoration of Ifrael, " I will
" give you paftors according to mine heart,
¦' which ffi.all feed you with knowledge
" and underftanding. And it ffiall come
" to pafs, when ye be multiplied and in-
" crcafed in the land, In thofe days, faith
, " the Lord, they ffiall feiy no more. The
" ark of the covenant of the Lord : nei-
'' ther ffiall it come to mind ; neither ffiall
" they remember it; neither ffiall they
"• Ifaiah xxix. 13. " vifit

HORiE MOSAICiE. 277
*• vifit it; neither ffiall that be done any chap.
" more. At that time, they ffiall call Je- in.
" rufalem, the Throne of the Lord : and 
" all the nations fliall be gathered unto it,
" to the name of the Lord, to Jerufalem :
" neither fliall they walk any more after
" the imaainatlon. of their evil heart"."

^ti"

The other prophecy of Jeremiah, re
lative to the fame event, is perhaps yet
more pafticular. " Behold the days come,
" fe-ith the Lord, that I will make a new
" covenant with the houfe of Ifrael, and
" with the houfe of Judah ; not: according
" to the covenant that I made with their
" fathers, in the day that I took ^ them by
" the hand to bring them out of the land
" of Egypt; which my covenant they brake,
*• although I was an huffiand unto them,
" faith the Lord. But this ffiall. be the
" covenant that I will make with the houfe
" of Ifrael : After thofe days, faith the
^' Lord, I will put my law in-their inward
" parts, and write it in their hearts ; and
" I will be their Grod, and they ffiall be
" my people"." According to this pre
didion, the ancient Levitical covenant was
n Jerem. iii. 15. ° Jertm. xxxi. 51.
T 3 to

278 HORiE MOSAICiE.
SECT, to be diffolved ; and the ordinances of Mo-
in. fes were to be fucceeded by a law, not ty-
 pical but real, not ceremonial but written
in the heart.
5: 5, The prophet Daniel, after mentioning
the death of Chrift, who was to be cut off,
but not for himfelf, proceeds to deferibe
the final deftrudion of Jerufalern by the
Romans. He next predids the abolition
of the Mofaical difpenfation ; the difcon-
tinuance of the accuftomed facrifices ; and
the deftrudion of the fanduary ; which
were indifpenfable requifites to the due ob
fervance of the ceremonial Law. The de-
folation of the Jews is forcibly compared
to a refiftlefs flood fweeping all away, and
leaving not a wreck behind. Accordingly,
the conqueft of Jerufalem was attended
with circumftances common to it with no
other vanquiffied nation. Countries, when
obliged to fubmit to a vidorious power,
ufually change only their form of govern
ment ; and, from being fubjed to an in
dependent prince of their own, become a
tributary province to fome neighbouring
kingdom. The nobility may indeed fuffer ;
but the fituation of private individuals,
when once peace is reftored, feldom expe
riences

HORiE MOSAICiE, 379
riences any very material change : they chap.
ftill, though under a foreign yoke, fit each in.
under his own vine, and under his own 
fig-tree. Widely different has been the for
tune of the Jews : from that time to this,
as another prophet exprefles it, they have
been fwept away with the befom of de
ftrudion, Inftead of being gradually in
corporated with the vldors, as is generally
more or lefs the cafe, when, two nations
are mingled together in the fame territory,
they were entirely removed from their own
country ; and, though fcattered over the
face of the whole earth, ftill remain a
peculiar and diftind people, while their
haughty conquerors are now no moreP.

6. Hofea predids that Ifrael ffiould be
difperfed, and that the Mofaical difpen
fation ffiould be ffiorn of Its external glory ;
but at the fame time foretells the final re
turn of the Jews into their own land.
" The children of Ifrael ffiall abide many
" days without a king, and without a
" prince, and without a facrifice, and with-
" out an image, and without an ephod,
" and without teraphim: afterward ffiall
" the children of Ifrael return, and feek
P Daniel ix. 26,
T 4 "the

6.
Holea.

38o HORiE MOSAICiE.
SECT, " the Lord their God, and David (or the
in. " Beloved One) their king ; and ffiall fear
— -^  " the Lord and his goodnefs in the latter
" days'!," q^he David here mentioned, if
the word 1)1 be tranflated as a proper
name, cannot be the typical David, for he
will have been long dead at the time of
the reftoration of Ifrael ; he muft therefore
be the true David, even, Chrift the beloved
Son of God^

Amos

1. y. The earneft but ignorant wiffi of
the Jews, for the coming of the Meffiah,
and their miftaken notions concerning his
office, are feverely reprehended by Amos,
Hc foretells, that the glorious light of the
Gofpel would be darknefs to them, on ac
count of their unbelief and the hardnefs of
their hearts ; that their ceremonies were an
abomination to God ; and that a pure re
ligion ffiould overflow the earth as a mighty
ftream. " Wo unto you, that defire the
" day of the Lord ! to what end is it for
" you ? The day of the Lord is darknefs,
" and not light — even very dark, and no
" brightnefs in it. I hate, I defpife your
1 ITofca iii. 4.
' Vide fupra, p. 244. " feaft

HORiE MOSAICiE. , aU
" feaft days, and I will not fmell In your chap.
^' folemn affemblles. Though ye offer me m,
" burnt-offerings and your meat-offerings, — 
" I will not accept them : neither will I
" regard the peace-offerings of your fat
" beafts. Take thou away from me the
" noife of thy fongs, for I will not hear
" the melody of thy viols. But let judg-
*' ment run down as waters, and right-
" eonfnefs as a mighty ftream'."
8. Laftly; God, through his prophet s.
Malachi, reproaches the Jews on account
of their totally miftaking the intention of
the Law, and being at the fame time fo
blinded by fpiritual pride, as not to per
ceive their error. He then foretells their
rejedion in confequence of it, arid the
converfion of the Gentiles. " If I be a
" mafter, where is my fear ? faith the
" Lord of hofts, unto you, O priefts, that
" defpife my name : and ye fay. Wherein
" have we defpifed thy name ? Ye offer
" polluted bread upon mine altar, and ye
" fay, Wherein have we polluted , thee ?
" In that ye fay, the table of the Lord is
" contemptible — I have no pleafure in you,
' Amos V. iS. " faith

282 HOR^E MOSAICS,
SECT, " faith the Lord of hofts, neither will I
III. " accept an offering at your hand. For
 " from the rifing of ^ the fun even unto
" the goirtg down of the fame, my name
" ffiall be great among the Gentiles : and
" in every place incenfe ffiall be offered
" unto my name, and a pure offering : for
" my name ffiall be great among the Hea-
" then, faith the Lord of hq^ls'."
In another paffage he reprefents it as
part of the office of the Meffiah, to purify
and refine the ritual law, ahd to teach men
to facrifice in righteoufnefs. " But who
" may abide the day of his coming ? And
" who ffiall ftand, when he appeareth ?
" For he is like a refiner's fire, and like
" fuller's foap. And he ffiall fit as a re-
" finer and purifier of filver ; and he ffiall
" purify the fons of Levi, and purge them
" as gold and filver, that they may offef
" unto the Lord an offering in righteouf-
" nefs"." From thefe remarks it appears, to ufe the
language of our Church, that " The Old
' Mal. i, 6. " Alal. iii, 2.
" Teft-

HORiE MOSAICS. 2':
" Teftament is not contrary to the New: chap.
" for both in the Old and New Teftament in.
" everlafting life is offered to mankind by 
" Chrift, who is the only Mediator be-
" tween God and Man, being both God
" and Man''." The Patriarchs lived by
faith ; their defcendants journeyed through
the wildernefs by faith ; and both now,
and to the end of the world, the Chriftian
warrior, armed with the ffiield of faith,
advances to the fpiritual combat. Chrift is
equally the end of the ceremonial and
written Law. His advent ; his one facri
fice of himfelf once offered for the ftns of
all mankind ; the preaching of the Gofpel ;
the tranfitory nature of the Law ; the call
of the Gentiles ; the rejedion and final
converfion of the Jews ; are' all predided,
with aftoniffiing accuracy, under the Mo
faical difpenfation. We, who live during
the latter days of God's covenant, have
feen the accurate completion of all thefe
prophecies, except the laft ; arid we can
not doubt, but that it likewife will be ac
compllffied, when it fliall feem good unto
the Almighty. In the mean time, it is
our duty to await the event with a lively
" Article vii,' faith.

2*4 HORiE MOSAICiE,
SECT, faith, and humble confidence in the pro-
in. mifes of God our Saviour, ever return-
 ing thanks, that, through his mercy, we
the Gentiles are not faithlefs" but belicT-

ing.

SECT,

HOR^ MOSAICiE. 385

SECT. IV.
THE PRACTICAL CONNECTION BETWEEN
THE LAW AND THE GOSPEL.

CHAP, I.

THE LAW A SCHOOLMASTER TO BRING US
UNTO CHRIST.
JT EW errors are more common among The taw a
thofe, who reft fatisfied with only an in- ter to hnns
definite compreherffion of the Chriftian chria."
fcheme, than that of imagining the power
of the Law to be totally abrogated by the
Gofpel. Perfons of this defcription fup
pofe, that in the Law indeed God irequlred
unfinning obedience; but finding that men,
by reafon of their frailty, were unable to
perform it, he was pleafed to lower his
requifitions, and, inftead of a perfed, to
enjoin only a fincere obfervance of his
commandments. The ufual way of ex-
preffing this crude notion is in fome fuch
terms as the following, God

285 HOR^ MOSAICiE.
SECT, God is merciful, and man is weak. No-
IV, thing therefore is required under the Chrifiian*
 difpenfation but fincerity ; and provided only
we do our befi, we are fiure of falvation.
The ancient ilatutes of Mofes are now abo-
lijhed ; and Chrijl has promulged a new law,
in which the former firidlnefs of God^s jufiice
is abated. However plaufible this fyftem may ap
pear to a fuperficial obferver, it is fraught
with error, and replete with danger. A
contemptuous negled of the Law is fuper-
induced ; and the Antinomian herefy again
makes its appearance in a more decent and
lefs fufpeded garb. Inftead of the abffird
dodrine, of falvation to be acquired by a
bare belief, notwithftanding a fubfequently
wicked and impenitent life ; the equally
abfurd one, of falvation through the ab-
ftrad mercy of God, is here advanced upon
fimilar principles : and they, who are the
firft to expofe the ffiocking tendency of the
one, ruffi headlong into the errors of the
other *.

* It may not be amifs, before the fubjeft be difcuffed at
large, to give a brief ftatement of the difference between /
Chriftianity and the two heretical extremes of Antinomi-
anifm and Self-righteoufnefs. Antino-

HORiE MOSAICiE. 287
The advocates for thefe tenets may per- chap.
haps indeed deny the charge of Antlnomi- i.
anifm ; and affert, that what they main 
tain is ftmply this : Provided only we do our
befi, we are fure of obtaining everlafiing
happinefs. God forbid, that ffich a damna
tory fcheme of dodrine ffiould ever find
admittance into the church of Chrift ! The
thunder of Papal anathemas fpoke comfort
to the foul, compared to the horrible con
clufion which muft be drawn from thefe
premlfes. If none are to be faved but
thofe who do their beft ; all the fons of
Adam, without a fingle exception, muft be

Antinomianifm maintains thedoftrine oi falvation by bare
fpeculative belief — Chriftianity maintains the doftrine oifat-
wation by ^faith only in the merits of christ, which
faith, hoivever, as neceffarily produces good works, as a healthy
tree does fruit — Self-righteoufnefs maintains, that tie caufe
meritorious of falvation is partly faith, and partly good works.
In the Englifh language we can exprefs the difference
between Antinomian belief, and Chriftian faith, by two dif-
tinft words. The Greek tongue, unfortunately, affords only
one word to exprefs both thefe ideas. Such appears to' be
the true key to the imaginary difcrepancy between St. Paul
and St. James. St. Paul ftrenuoufly maintains the ortho
dox doftrine of falvation by faith only, in oppofition to the
baneful herefy of Self-righteoufnefs : St. James as ftrenu
oufly denies the doftrine of falvation by belief only, in op
pofition to the perverfe licentioufnefs of Antinomianifm. in-

285 HORiE MOSAICiE.
SECT, involved in undiftinguiffied ruin, and con-
IV. figned to everlafting deftrudion.

But, in order to prevent th€ imputation
of merely anfv/ering one affertion with an-i^
other, let us proceed to a more clofe exa
mination of this popular dodrine.
The fyftem in queftion maintains, that,
provided only we do our befi, we Jhall infal
libly be faved. The converfe of it, there
fore, will be, that provided we do not our
befi, we fioall not be faved.
The premlfes being thus laid down, let
me now afk. Will any man, in his fbber
fenfes, be content to rifque his all, upon
his having conftantly done his beft, and
upon his having univerfaljy aded up to the
power which was given him ? — Let him
look into his paft life, and be his own
judge. Has he invariably performed every
adion in fo excellent a manner, that he
cannot conceive it poffible, that, with his
prefent limited faculties, he co'uld have
performed it better ? Has he never_ been
deaf to the call of duty ? Has he never
negleded a fingle opportunity of doing
good .''

HORiE MOSAICiE. 289
good? Or, fuppofing for a moment that chap.
he has invariably performed every duty i.
which offered itfelf to his notice, has he  •
been diligent in making opportunities of
being adively ufeful ? Has he never omit
ted one good deed, which he is confcious
that he might have done ? If he has failed
in a fingle praSiicable point during his whole
life, he has certainly not done the befi he
could, and therefore by his own principles
he ftands condemned.
But this is not all ; thefe are only adive
duties. The grand bufinefs of felf-reglmen
remains yet to be confidered. Has he then
invariably abftained from every evil adlon,
which it was poffible that he might have
abftained from ? Has he never yielded to
any temptation, which reafon tells him
might have been conquered? K fingle tranf
greffion, be it ever fo minute, which he
could have avoided, is alone fufficient to an
nul his claim to that line of condud, which
was the befi that he was able to purfue.
To fum up the whole ; has he in thought,
word, and deed, without a fingle excep
tion, really, heartily, and confcientioufly
done the very befi he could ? Abfolute per-
fedlon is now out of the queftion ; the
VOL. II. i^ point

290 HORiE MOSAICiE.
SECT, point is fimply this ; not whether he has
IV. lived a life of finlefs obedience, but whe-
— ¦  ther he has done the befi he could. Unlefs
he can anfwer in the affirmative, which
probably no man will venture to do, he
moft undoubtedly is condemned by his own
fyftem. " He that does his bejl, will be faved;
" He that does not his befi, will not be faved'.'
It is plain, therefore, that upon thefe prin
ciples, a fingle violation of poffible reditude,
a fingle omiffion of poffible duty, is fuffi
cient to plunge the foul into everlafting
perdition. Is the moft ftrenuous afferter
of this dodrine willing to be tried by his
own rule ? No ; he ffirinks with terror
from the conclufion, which muft be drawn
from fuch a fyftem.
This favourite dogma being found un
tenable, the fecond part of the original
propofition ffiall next be taken into confi
deration. When Chrifi came into the world, he gave
us a law more eafy to obey than that of Mo-
Jes ; for God then relaxed from his ancient
firi£inefis, and propofed certain terms of fal
vation fo moderate, that they may be obferved
without any very great difficulty. Beheld

HORiE MOSAICiE. 29J
Behold here the very effence of Anti- chap.
nomianifm ! Joyful news of falvation is i.
preached to the fyftematically wicked ; 
and the finner is encouraged to go on in
his evil ways, becaufe God, having abated
of his ftridnefs, will now be found too
merciful to condemn him !
This heterodox notion, like moft other
corruptions of Chriftianity, is built only
upon the fandy bafis of hardy affertion.
But let it ever be remembered, that to
affert is one thing, and to prove is another.
Than the firft nothing more eafy ; than
the fecond nothing frequently more dif
ficult. Is there any mention made in the
Gofpel of a moral law more eafy to obey
than the Law of Mofes ? Is there even a
hint given, that God has relaxed from his
priftine feverity ? Or can a fingle fyllable
be found, which pronounces, that a man
will infallibly be faved, provided he does
the beft in his power ?
The dodrine of our Lord is the very re
verfe. " Think not that I am come to de-
" ftroy the Law or the Prophets : I am
" not come to deftroy, but to fulfil. For
xj 2 " verilv

a^i HORiE MOSAICiE,
SECT. " verily I fay unto you. Till heaven and
IV, " earth pafs, one jot or one tittle fliall in
 ~ " no wife pafs from the Law, till all be
" fulfilled, Whofoever therefore Jhall break
" one of thefe leafi commandments, and Jhall
" teach men fo, he Jhall be called the leafi in
" the kingdom of heaven^." Chrift is here
manifeftly fpeaking of the two conftituent
parts of the Law ; the ceremonial, and the
moral. The firft he accompllffied in his
own perfon, being the end of the whole
fcheme of type and prophecy : the fecond
he folemnly confirms, and, inftead of low
ering its claims, he takes care effedually to
preclude all poffibility of evafion, " Except
" your righteouffiefs ffiall exceed the right-
" eoufnefs of the Scribes and Pharifees, ye
" ffiall in no cafe enter Into the kingdom
" of heaven*^."
The fame dodrine is fteadily maintained^
by his Apoftle St. James ; " Whofoever
" ffiall keep the whole Law, and yet of--
" fend in one point, he is guilty of all.
" For he, that faid. Do not commit adul-
" tery, faid alfo. Do not kill. Now, if
* Matt, v. 17. c Matt, v, 20,
" thou

HORiE MOSAICiE, 293
" thou commit no adultery, yet if thou chap.
" kill, thou art become a tranfgreffor of i.
" the Law'i." 

Upon thefe high authorities is built the
decifton of our Church; " No Chriftian
" man whatfoever is free from the obe-
" dience of the commandments which are
" called moraP." But it is evident, that
if his obligation to obedience be in part re
laxed, which the fyftem at prefent under
confideration fuppofes, then he is in part
free from fubmiffion to them ; the very
contrary of which is declared both by our
Saviour and St. James. As no one pro
bably will venture to affert, that the moral
Law is totally annulled ; it muft therefore
be either wholly obligatory, or partly obli
gatory. If it be fo lowered, as only to be
partly obligatory, then the Author of our
religion is virtually pronounced to be mif
taken ; but if it be ftill wholly obligatory,
then it cannot have been lowered even in
the fiightefi degree : one or other of thefe
conclufions muft follow from fuch a di
lemma. It appears, then, that a rnoral
law of more eafy perj'ormance than the Law
James ii. lO. ' Art. vii.
U ^ of

294 HORiE MOSAICiE.
SECT, of Mofes has not been promulged ; and
IV. that God has in no wife relaxed from thofe
-  -•" claims which infinite juftice demands^

f Precifely the fame doftrine as this is maintained by Bp.
Reynolds : " In point of validity or invalidity, there can
" but five things be faid of the Law : for firft, either it muft
" be obeyed, and that it is r\pt, for all have finned and come
" fhort of the glory of God : or fecondly, it muft be exe-
" cuted upon men, and the curfe or penalty thereof inflifted ;
" and that it is not neither, for there is no condemnation
" to them that are in Chrift : or thirdly, it muft be abro-
" gated, or extinguifhed; and that it is not neither, for
" heaven and earth muft fooner pafs away : or fourthly, it
" miifl he moderated and favourably interpreted hy rules of
" equity, to abate the rigor and feverity thereof; and that cannot
" be neither;' for it is infiexihle, no jot nor tittle of it mufl he
" abated: or laftly, the Law itfelf remaining, the obligation
" thereof, notwithftanding, muft towards fuch or fuch per-
" fons be fo far difpenfed withal, as that a furety ftiall be
" admitted (upon concurrenpc of all their wills, who are
" therein interefted ; God willing to allow, Chrift willing to
" perform, and man willing to enjoy:) both to do all the
" duties, and to fufl'er all the eurfes of the Law, in the be-
" half of that perfon, who in rigor fhould himfelf have done
" and fuffered all. So then, neither the Law, nor any jot or
" tittle thereof, is abrogated, in regard of the obligations therein
" contained, hut they are' all reconciled in Chrifi vuith the fecond
" covenant." Bp. Reynolds's Works, p, 492.
In a fimilar manner the great Reformer Luther : " Iti
" lege, ecu fpeculo quodam, quicquid in me eft, damnatum
" effe et nialedi£lum reperio. Nam nullum de lege apiculum
" interire, fed omnia implere oportet, perinde ac Chriftus
" ait : Amen dico vobis, donee coeluni et terra tranfeat, ne
" minimum quidem iota aut apex de lege praeteribit, quin
" omnia fiant. Porro hoc in te non comperis, ut ex tota
" anima

HORiE MOSAICS. 295
It may perhaps be afked, what then does chap.
St. Paul mean, when he afferts, " Ye are i.
" not under the Law, but under grace ^ ?" 
This will foon be made clear, if we con
fider the pradical end of the Law, which
ftill fubfifts, and will fubfift to the end of
the world. The fame^ Apoftle acquaints
us, that " The Law was our fchoolmafter
" to bring us unto Chrift, that we might
" be juftified by faith'*," The particular

" anima et toto corde, gaudio et voluptate facias, quicquid
" lex exegerit, aut a te popofcerit. Hinc damnatus, et Sa-
" tanae fub imperio es, fecundum quod tuam noveris infti-
" tuere vitam. Quo eo perveniendum eft, ut dicas te Sa-
" tanae effe fubjugatum et dicatum. Quod fi fcires quid
" tibi porro faciundum effet, pereundum tibi foret. Ek> lex
" igitur tibi infervit, qua docet nos damnatos effe : base enim
" prava defideria in nobis omnia reperimus, et ne fcintillula
" tamen eorum in nobis effe debet. Porro id fophifla noflri
" nihil obfervantes, tradideruntfquis pro viribus agat, impertire
" Deum gratiam. Caci funt ii duces.'' Enarr. Evang. fol,
322 A. See alfo ibid. fol. 36 C, a.nd fol. 336 B,
E Rom. vi. 14,
" Gal. iii. 24.
Many perfons are fond of interpreting thefe words as re
lating only to the Jews, and of maintaining, that the Law,
by its types and prophecies, was a fchoolmafl:er only to bring
them to Chrift. Thus they conceive, that the advent, not the
neceffity, of a Saviour is fet forth in the words in queftion.
But let it be remembered, that St. Paul is not addreifmg the
Hebrews, but the Galatians, a church of Gentile converts;
and the whole tenor of that Epiftle fliews, that he is proving
the need of a Saviour from man's inability to perform tbe
u 4 re qui-

295 HOR^ MOSAICiE.
SECT, manner, in which the Law ads as our
IV. fchoolmafter, is by convincing us of our
' extreme finfulnefs. As long as a man re
mains infenfible to the corruption of his
nature, and puffed up with haughty no
tions of his own dignity and righteoufnefs,
he will never perceive his want of a Sa
viour. Such was the cafe with the philo-
fophizing Greeks. Vainly priding them
felves upon their proficiency in ethics, they
felt not the load of fin which preffed upon
them ; and a crucified Redeemer was fool-
iffinefs in their eyes. In a fimilar fituation
are numbers, even of thofe who call them
felves Chriftians, They are unwilling to
believe themfelves fo totally depraved as
the Scriptures reprefent them to be ; and
are therefore defirous of owing their fal
vation to any thing, rather than the merits
of Chrift. Their pride is ffiocked at the
idea, that their own good works, which
they view with the fond eye of an indul
gent parent, poffefs no inherent merit
whatfoever. They cannot bear to give up
requifitions of the Law. Thus the Law, by condemning all
thofe who truft to their works, and convincing them of fin,
becomes a fchoolmafter and a guide to lead them to Chrift,
in order that they may receive juftification, not by works,
but by faith. the

HORiE MOSAICiE. 2r-
the belief of their efficiency to falvation, cha^
and to humble themfelves in the duft be- j.
fore the throne of the Almighty. Mercy 
is freely offered to all, through the blood
of Chrift ; but this they are unwill'ng to
accept, unlefs they be allowed to poffefs
fome degree of merit of their own. Are all
our good deeds ufelefs? they will afk , do not
they at all contribute to obtain our Jalva-
tion ? Farewell then to piety, virtue, and
every thing that is of good report. If there
be no merit in our holinefs, why need we
praSlifie it ?
This mode of reafoning, though fre
quently brought forward with all the pa
rade of a new and important difcovery,
poffeffes not the fmalleft degree of origi
nality or novelty ; it is at leaft as old as the
days of St. Paul, That Apoftle ftrenuoufly
maintains the dodrine of falvation by grace
through faith, and not by works ; and the
fame objedion is immediately ftarted againft
him ; " What ffiall we fay then ? Shall we
" Continue in fin, that grace may abound?"
He inftantly repels the unworthy fufplclon
with indignation ; " God forbid. How
" ffiall we, that are dead to fin, live any
" longer

398 HORiE MOSAICiE.
SECT, " longer therein' ?" This will ever be the
IV, anfwer of the Chriftian ; nor can it be
•  cenfured by any perfon who allows the
divine infpiratlon of St. Paul.
Upon the authority of the fame Apoftle,
it may eafily be decided, how far good
works are neceffary to falvation. The firft
point to be confidered is the fenfe in
which the word neceffary is ufed. If it be
afferted, that works are efficiently neceffary,
thus involving the idea of purchafing our
falvation, the whole Chriftian belief, of
juftification, not by our own merits, but
folely through the blood of the Redeemer,
will at once be fubverted. For it cannot

' Similar to this is the language of Clemens Romanus.
TlatTi^ ovt ioQ^a<T^vicrat,xai ifjt,iya\v»^^/i(Tat, ov Si avTut,Yi Tm ep-
yut avTUV, y) Trig Smaioir^ayiag yjs xariipyaa'atTo, aMa ^la rav
SiAij^aToj avTH. Kai ift£i; ov, oia SiT^yifiaTos avra it Xpiru Iiicra
x'KYihitTiii, ov 01 eavrut cixaiov^i^cc, ovsi aia rrt; vi^nipa^ tra^ia^,
n trvtitriuq, « iv<riWitaq, t ipyut ut xarsipyao-afii^a et ociotyiti xag-
mas* aX^dc Sia TYit; miTiuz, at yis matrag rag air aimo^ 0 ¦matro-
x^arup &ia^ i^ixaiutrit' u i^U' oo^a eii; tus aiuta^ rut aimuit.
AfiLYit. Ti avt nnoiYKTUjA.it aJtX^oi 5 aiyaaujji.it airo t>j5 ayaBa-
vraiiaz, xai lyxaTo^iiiru^it rvtt ayaicr^t ; Mi5d*a^wj rovro laaat 0
QiffTCOTvi^ i^ Yifxtt yiyitYi^ntai' a^Xa tnriva-uyLit //era SMitiiag xat
iir§oSu(iia;, irai ajyov ayaBot iiriTsXnt. Clem. Rom. I Epift, ad
Corinth, feft, 32, 33.
be

HORiE MOSAICiE.

299

be faid, that we are faved folely through chap.
faith, which is equally the dodrine of i.
Scripture and of the Church of England'', 
if the meritorious efficiency of good works
be mingled with it ; for in that cafe, as
the Apoftle faith, " grace is no more grace'."
But, on the other hand, if it be maintained
that w£>rks are neceffary, not to procure
falv^atiori, for that h. folely the gift of Chrift,
but to evince that we are in the way of fal
vation, works, in this fenfe, are clearly ne
ceffary™. The word neceffary, however,
^ Article xi.
' Rom. xi. 6.
"" Hooker decides this point with his ufual prudence and
accuracy : " We acknowledge a dutifid neceffity of doing
" well, but the meritorious dignity of doing well we utterly
" renounce.'' Difc. on Juftification.
I fhall deferve the thanks of the Reader for fubjoining
the fentiments of that great Chriftian philofopher, the Hon.
Robert Boyle : " We fhall next proceed to the freenefs or
" unmeritednefs of God's love — God, to confer on us, in the
", moft excellent and endearing manner, the bleffing pro-
" mifed to his ancient people, when he vouchfafed to affure
" them, that he would love them freely, was pleafed to love
" us, not only when we were not at all, but when we were
" his enemies. Our inexiftence indeed was a condition,
" wherein nothing in us was capable of being a motive of
"¦ God's love : but our enmity proceeded further, and made
" us worthy of his deteftation ; as if his love were nothing.
" unlefs it vanquifhed obftacles, as well as wanted motives.
•"This gave the Apoftle a juft caufe to fay, that God com-
" mendclh

300 HORiE MOSAICiE.
SECT, muft be ufed with fome degree of reftric-
IV. tion, as implying the opportunity of ffiew-

¦ " mendeth his love towards us, in that while we were yet fin-
" ners Chri/l died for us: that is, when we wanted all mo-
" tiyes to invite his love, unlefs our very want of them
" fhould pafs for one.-r-Men having difpleafed God, and
" confequently forfeited all right and natural poffibility to
" happinefs ; even Whilft they completed the forlornnefs of
" their condition, by the lethargy of not being fenfible of it, and
" were as carelefs to feek means of recovery, as they had
" been unable to devife them of themfelves : even then, his
" reftlefs love would never be at quiet, till it had fet his
" omnipotence on work to contrive expedients, and find out
" a way to reconcile his juftice and his mercy, in reconcil-
" ing finners to himfelf. — Without venturing to determine,
" whether or no God could, to redeem us, have chofen any
" other way, we may fafely think, that he has chofen the
" moft obliging apd moft endearing way, difplaying, in this
" divine manner of refcuing us, the feverefl juftice and the
- " higheft mercy j the greateft hatred of fin, and the greateft
" love to finners. — Though true faith be ever the pregnant
" mother of good works ; yet are not thofe works the caufe,
" bat the effeds and figns of God's firft love to us. As though
" the needle's pointing at the poles be, by being an effeft,
" an argument of its having been invigorated ty the load-
" ftone ; yet is not that refpeft unto the north the caufe,
"_ but the operation of the iron's being drawn by the at-
" tra6iive mineral. Thou art good, and doji good, fays the
" Pfalmift to his Maker. The greatnefs of his goodnefs is
" that which makes it ours ; nor doth he do us good, becaufe
" that we are good, but becaufe He is liberally fo ; as the '
" fun fhines on dunghills, not out of any invitation his
" beams find there, but becaufe it is his nature, to be diffu-
" five of his light ; yet with this difference, that whereas
" the fun's bounty deferves our joy, and not our thanks, be-
" caufe

HOR^ MOSAIC.E. 301
ing the ftrength of our faith, by the ex- chap.
cellence of our works. The dying thief i.-
did not enjoy fuch an opportunity, yet his 
faith was neverthelefs accepted, and him
felf juftified ; God clearly difcernlng that
his faith was not a barren, fpeculative be
lief, but that it contained, as It were in
embryo, the feeds of good works. For as
evil defires, though fruftrated for want of
opportunity, are adual fin in the eyes of
God"; fo are good wiffies, though defeated
for want of power, confidered by him as

" caufe his vifits are made defignlefsly, and by a bare ne-
" ceffity of nature ; God, on the contrar}', for being necef-
" farily kind, is not lefs freely or obligingly fo, to you or to
" me J for, though fome kind of communicativenefs be ef-
"¦ fential to his goodnefs, yet his extenfion of it without
" himfelf, and his vouchfafeing it to this or that particular
" perfon, are purely arbitrary — Our highefi performances,
" though they be dues, amount not unto tributes, but are rather
"¦ like thofe pepper-corns of rent, which freeholders pay, not
" with hope or with intent to enrich their landlord, but to
" acknowledge, that they hold all from him. — ^Though
" therefore it be true, that God is pleafed with our perform-
" ancea, yet is that welcome he vouchfafes to give them, fo
" far from enabling us by them to requite his love, that it
" increafes the unrequitednefs of it j fince he is delighted
" with them, as they afford him juft rifes to reward them."
Boyle's Seraphic Love, p. 69^94.
" " He that looketh upon a woman, &c." Matt. v. 28,
. holi-

J02 HORiE MOSAICiE.
SECT, hollnefs". Works then are not efficiently
IV. neceffary to falvation ; but yet, except in
 fuch a cafe as that of the thief, they are
abfolutely requifite as an evidence of our
poffeffing the true and lively faith.
The judicious Hooker has a paffage to
this purpofe fingularly ftrong and decifive.
" As for fuch as hold with the Church of
" Rome„that we cannot be faved by Chrift
" alone without works ; they do, not only
" by a circle of confequence, but diredly
" deny the foundation of faith ; they hold
, " it not, no not fo much as by a thread p,"
It is almoft fuperfluous to obferve, that
the meritorious efficiency of good works to
wards falvation, not their general neceffity
as an evidence of faith, is here fpoken of.
We conclude then, that good works are
neither wholly nor partly the meritorious
caufe of our falvation ; but that neverthe
lefs they are requifite, in order that the re
ality of our faith may be fatisfadorily* af
certalned. As a dead tree is totally un-
iLoxtjMi; avYip xat ajozi^os ow. i^ ut mpairtrit notov, aXKa xat
1% ut ^ahiTai. Democ. Senten. Aur.
p Difc. of Juftification, fedt. xix,
produdive.

HOR^ MOSAIC J2. 303
produdive, and a fickly one fparlngly gar- chap.
nlffied with fruit of an Inferior quality, i.
while a vigorous one abounds more and 
more, and rejoices yearly in its fertility ;
even fo Is it with faith. A mere hiftorlcal
belief never did, and never will influence
the adions ; a weak faith cannot produce
the choiceft fruits of the Chriftian garden ;
but a lively and fpiritual faith difplays its
blu filing honours, which in due feafon pro
duce fruit an hundred fold*!.

9 Thus the excellent Bp. Beveridge; " 'Tis a matter of
" admiration to me, how any one, that pretends to the ufe
" of his reafon, can imagine that he fhall be accepted before
" God, for what comes from himfelf ! For, how is it pof-
" fible that I fhould be juftified by good works, when / can
" do no good works at all, before I be juftified ? My works
" cannot be accepted as good, till my perfon be fo ; nor can
" my perfon be accepted by God, till firft engrafted into
" Chrift; before which engrafting into the true vine, 'tis
" impoffible I fhould bring forth good fruit — And if both
" the civil and fpiritual aftions of the wicked be fin, ivbicb
" of all their affwns Jhall have the honour to jufiijy them before
" God ? I know not how it is with others; but, for my own
" part, I do not remember, neither do 1 believe, that I ever
" prayed in all my life time with that reverence, or heard
" with that attention, or received the facrament with that
¦" faith, or did any other work whatfoever, with that pure
" heart and fingle eye as I ought to have done. Infomuch
" that I look upon all my righteoufneffes but as filthy rags,
" and it is in the robes only of the righteoufnefs of the Son
" of

J04 HORiE MOSAICiE,
SECT, The general miftake, of the advocates
IV. for human merit, confifts in imagining

" of God, that I dare appear before the Majefty'of heaven."
Beveridge's Private Thoughts, art. 8.
In a fimilar manner Bp, Reynolds ; " Jujlification that is
" by faith is of mere grace and favour, no way of work or
" merit : for the aft, whereby faith juftifies, is an a6l of hu-
" mility, and felf-dereliftion, and holy defpair of any thing
" in ourfelves, and a going to Chrift, a receiving, a looking
" towards him, and. his all-fufficiency ; fo that, as Mary faid
" of herfelf, fo we may fay of faith, the Lord hath refpeft
" unto the lowlinefs of his grace, which is fo far from look-
" ing inward for matter of juftification, that itfelf, as it is a ,
«' work of the heart, to credere, doth not juftify, but only as
" it is an apprehenfion or taking hold of Chrift. For as the
" hand in the very receiving of a thing mufi needs firfi make it-
" felf empty; (for if it he full before, it mufi let all that go,
'' ere it can take hold on any other thing) fo faithj being a re-
" ceiving of Chrifi, John i. 12. mufl n^eds fuppofe an emptinefs
" in the foul before." Life of Chrift, p. 251.
Thus alfo our Church decides in the laft Homily " On the
" Salvation of mankind by only Chrift our Saviour." — " It
" hath been manifeftly declared unto you, that no man can
" fulfil the Law of God, and therefore by the Law all men
" are condemned ; whereupon it followeth neceffarily, that
" fome other thing fliould be required for our falvation, than
" the Law : and that is a true and lively faith in Chrift,
" bringing forth good works, and a life according to God's
" commandments. And alfo you heard the ancient fathers'
" minds of this faying, faith in Chrift only juftifieth man,
" fo plainly declared, that you fee that the very true mean-
" ing of this propofition or faying, we be juftified by faith
" in Chrift only (according to the meaning of the old an--
" clent authors) is this : we put our faith in Chrifi', thai we

HORiE MOSAICiE. 305
that works precede, and are the caufe of chap,
juftification ; inftead of thtix fucceeding, and i.
being the eff'eSi of it. Our Church, in this  -—
point, as in all others, thoroughly con
curring with Scripture, pronounces, that
" Works done before the grace of Chrift,
" and the infpiratlon of his Spirit, are not
" pleafant to God — yea, rather — we doubt
" not but they have the nature of fin'."
Agreeable to this Is the dodrine of St. Paul ;
he fpeaks of God; having chofen himfelf
and the Ephefians, r\,ot Jor the fake of their
previous good words, but in order that thofe
good works might be produced. " Accord-
" Ing as he hath chofen us In him before
" the foundation of the world, that' we
" Jhould be (not becaufe we were) holy and
" without blame before him In love ^"

" be jufiified by him only, that we be -jufiified by God's free
" mercy, and the merits of our Saviour Chrifi only, and by no
" virtue or good works of our own that is in us, or that ive can
" be able to have, or to do, for to deferve the fame. Chrifi bini-
" felf only being the caufe meritorious thereof."
' Article xiii,
= Ephef. 1. 4.
Thus Bp, Latimer ; " We muft firft be made juft, before
" our workes pleafe God." Sermons, fol. 296. edit. 1584.
And Bp. Reynolds ; " God's love and free grace is the firft
"¦ original mover in our falvation. If God did begin his
"¦ work upon previfion of any thing in and from ourfelves,
" we fhould never dare to come unto him, becaufe we fliould
VOL. II. X " never

3c6 HORiE MOSAICiE.
SECT, The pride of the human heart muft be
IV. fubdued, and its lofty notions of its own
 excellency humbled, before it can be in a
proper condition to receive the Gofpel of
Chrift. " The Son of Man is come to feek
" arid to fave that which is loft':" but till
a perfon has difcovered the danger of his
fituation, an intereft in the Saviour of the
world will be a matter of Indifference to
him, " They that be whole need not a '
" phyfician, but they that are fick"." In
the natural world, no man feeks the aid of
medicine, till he perceives his health to be
affeded ; and whenever he finds himfelf
indifpofed, he does not refolve to wait fu-
plnely for the hour of convalefcence, and
afterwards to fend for the phyfician, but
he calls immediately for his affiftance, in
order that he may the more fpeedily re
cover, Chrift is ftyled the Phyfician of
our fouls. This is undoubtedly a meta-
" never find any thing in ourfelves to ground his mercy to-
" wards us upon. — The whole feries of our falvation is made
" up without refpeft to any thing of ours, or from us. He
" loved us without caufe, or ground in ourfelves." Life of
Chrift, p. 266. See alfo Abp. Leighton's Works, vol, i.
P- 56,37-
' Luke xix. 10.
" Matt. ix. 12, phorical

HORiE MOSAICS. 307
phorical expreffion ; but yet, unlefs it ac- chap.
curately correfponded with the circum- i,
ftances from which it is taken, it would 
be deficient in that which conftltutes the
very effence of a metaphor. In the fpiri
tual world then, no one will be dlfpofed
to claim the benefit of Chrift's proffered
affiftance, till he clearly difcovers his abfo
lute need of it. And even when that is
difcovered, for a time he will probably be
guilty of the abfurdity of attempting firft
to heal himfelf, and then of having recourfe
to his heavenly phyfician. But the failure
of repeated efforts, and the unffieathed
ftings of confcience, will at length con
vince him, that from Chrift alone can come
health and falvation. In other words, a
man muft be deeply convinced of the ex
treme finfulnefs of his finful nature, and of
his utter inability to help himfelf, before
he will be induced to look " unto Jefus,
" the author and finiflier of his faith,"
To this purpofe ferve the terrors of the
Law, Till the wonderful purity of God,
his extreme hatred of fin, and his perfed
undeviating juftice be experimentally felt,
as well as theoretically allowed, we are no
way confcious of the load of our fins, but,
X 2 on

jo8 HOR.E MOSAICS.
SECT, on the contrary, highly value ourfelves on
IV. our moral integrity. Alive only to certain
 ethnical dlftlndions of virtue and vice,
which, fo far from being pleafing to God,
originate In pride, and partake of the na
ture of fin''; we perceive not the propriety
of the ftrong language of Scripture, when
It declares all men in their natural ftate
to be " dead in trefpafl'es and fins J'." From
this ftate God's holy Spirit alone can raife
them ; and his firft falutary influences are
conveyed to the heart, in the midft of the
thunders of Mount Sinai, " Curfed be he
•' that confirmeth not the words of this
" Law to do them^," A curfe is here pro
nounced againft thofe who fail In any fin
gle point, for no exception whatfoever is
made. Nor is there any allowance for hu
man frailty. The curfe is not fimply di-
reded againft thofe, who are negligent in
the performance of their duty ; but againft
thofe, who fail In the difcharge of any part
of the commandments. It is no where
faid, do the befi that thou art able', but
merely, do this ; and the penalty, which
awaits a fingle tranfgreffion, is death. " Set
" your hearts upon all the words which I
^ Art. xiii. y Ephef, ii. i, * Deut, xxvli, 26.
" teftlfy

HORiE MOSAICiE. 309
" teftlfy among you this day, which ye chap.
" ffiall command your children to obferve i.
" to do, all the words of this Law. For  •
" it is not a vain thing for you ; becaufe it
" is your life^"
Such is the unvaried language of the
Law. Perfedly and inflexibly juft, as its
divine Author, it Is Incapable of the leaft
aberration from the narrow line of redi
tude. The Ineffable hollnefs of God allows
of no abatement, but requires every crea
ture to be pure, even as he Is pure, upon
pain of eternal banlfliment from his pre
fence. Light and darknefs cannot dwell
together ; and the leall ftain of evil unfits
a man for the fociety of heaven.
Let the mere moralift weigh himfelf in
this balance, and fee whether he will not
be found wanting. Let him confider, whe
ther he has never at any time offended,
either internally or externally ; either in
fins of commiffion, or in fins of omiffior^
A .fingle crime is an aberration from per-
fedion ; and none but the perfed, or thofe
that are made perfed, can inherit the
kingdom of heaven. Where is the boafted
« Deut. xxxii. 46,
X 3 inte-

310 HORiE MOSAICiE,
SECT, integrity, the pride of confcious reditude,
IV, the haughty morality of the erring philo-
——¦ — fopher, when viewed with the piercing eye
of purity itfelf ? Though a man may pleafe
himfelf with the thoughts of his own right
eoufnefs at prefent, the time will ffiortly
come, when convidion of guilt will flaffi
in his eyes, and when he will fee no hope,
no poffibility of falvation, but folely through
the merits of the Redeemer.
" Howfoever men," to ufe the words of
Hooker, " when they fit at eafe, do vainly
" tickle their hearts with the vain conceit
" of L know not what proportionable cor-
" refpondence between their merits and
" their rewards, which in the trance of
" their high fpeculations they dream that
" God hath meafured, weighed, and laid
" up, as it were in a bundle, for them ;
" notwithftanding we fee by daily expe-
" rience, in a number even of them, that
" when the hour of death approacheth,
" when they fecretly hear themfelves fum-
" moned forthwith to appear, and ftand at
" the bar of that judge, whofe brightnefs
" caufeth the eyes of the angels them-
" felves to dazzle, all thefe idle imagina-
" tions do then begin to hide their faces ;
" tn

HORiE MOSAICS.

311

" to name merits then, is to lay their fouls chap.
*' upon the rack, the memory of their own i.
" deeds is loathfome unto them, they for- 
" fake all things wherein they have put
" any truft or confidence ; no ftaff to lean
" upon, no eafe, no reft, no comfort then,
" but only in Jefus Chrift^"
' Dilc. of Juftification, feft. 21.
That bleffed martyr Bp. Latimer repeatedly maintains
the fame doftrine. "Merces : this worde foundeth as though
" we fhoulde merite fomewhat by our owne workes : for re-
" warde and merite are correfpondent, one followeth the
" other : when 1 have merited, then I ought to have my
" reward. But ive Jhall not thinkefo : for ye muft underftand,
" that all our workes are imperfeft : we can not doe them
"¦ fo perfeftly as the law requireth, becaufe of our fleflie
" whiche ever letteth us. Wherefore is the kingdome of
" God called then a rewarde ? Becaufe it is merited by
" Chrift; for, as touching our falvation and eternall lyfe, it
" muft be merited, but not by our owne workes, but onely
" hy the merits of our Saviour Chrijl. Therefore beleeve in
"¦ him ; truft in him : it is he that hath merited heaven for
" us : yet for all that, every man (hall be rewarded for his
" good workes in everlaftyng lyfe, but not with everlafiyng
"lyfe." Sermons, fol. 193. edit. 1584.
"¦ Though we are commaunded to doe good workes, and
" \ye ought to doe them ; yet for all that we muft beware
" how we doe them : when we doe them to the ende to be
"faved by them, then ive doe them not as ive ought to doe ; then
" we thrufi Chr'fi out ofhisfeale andmajejlie" Ibid. toi. 258.
" They, which attribute the remiffion of finnes, the get-
" tyno- of everlaftyng lyfe, nnto themfelves or their workes,
"¦ they deny Chrift, they blafpheme and defpife him : for
« what other caufe did Chrift come, but onely to take away
X 4 ' " our

512 HORiE MOSAICiE.
SECT. Here then is the grand ultimatum, to
IV. which the wholefome feverities of the Law

" our finnes by his paflion, and fo deliver us from the jiowcr
" of the devill ? But thefe meritemongers have fo many
" good workes, that they be able to fell them for money."
Latimer's Sermons, fol. 208.
" We muft feeko our falvation, not in our works, but in
" Chrift. For if wc looke upon our works, we fliall never
" bee fure, as I fayd before, they be evill and imperfeft, and
" evill workes deferve anger, and imperfcft workes aie pu-
"¦ nifhablc, and not acceptable, and therefore they deferve
" no heaven, but rather punifhment. But you will fay, fee-
" ing wee can get kothing wylh good workes, we will doe no-
" thing at all, or els doe fuch workes as fhall befi pleafe us, fee-
" ing wee fhall have no rewarde for our well doyngcs : I aun-
" fwere, wee are commaunded by God's word to apply our-
" felves to goodnes, every one in his calling, but ive mufi not
" do il to the end to dfcrve heaven thereby,: we muft do good
" works, to fliow ourfelves thankful! for all his benefits which
" he hath poured upon us, and in refpcft of God's com-
" maundement : confidering that God willcth us to do well,
" not to make a merite of it, for this were a denying of Chrifi,
" to fay I will live well and deferve heaven. This is a dam-
" nable opinion : let us rather think thus, I will live well to
" fhew myfelf thankful! towards my loving God, and ('hrifl
" my Redeemer." Ibid. fol. 300. ,
In a fimilar manner Bp. Reynolds; " Say the Papifts
" what they will of merit of condignity, commenfurate to
"¦ eternariife, and proportionable to the jufteft and fevCreft
" fcrutiny of the moft pure and jealous God ; yet let the
" confcience of the holieft of them all be fummoncd to fingle
" out the moft pure and meritorious work which he ever
" did, and with that to join iffne with God's juftice to pe-
"¦ rifh or be faved, according as that inoft perfcft of all his
" works fhall appear righteous or impure ; and I dare prc-
" fume

HORiE MOSAICiE. 313
are direded; here, the foul bowed down chap.
with fin, and humbled even to the duft i.
with guilt, may yet receive health and life. 
" The Law is a fchoolmafter to bring us
" unto Chrift." When the proud finner Is
ftrlpt of all his pleas, and divefted of all
his pretcnfions to hollnefs ; when he is
tried and found guilty by the Law, and
when confcience affixes her feal to the juf
tice of the verdid ; then, and then only,
will he tremble at the wrath to come.
Offer to him a Saviour, while in this ftate
of mind, and view the rapture with which
he win be received. The Gofpel Is now,
indeed, a meffage of good ncws% a mef-
fage full of hope, joy, and falvation. Tho
roughly humbled by the convidion of his
finfulnefs, and totally unable to perform
the requifitions of the Law, he at length
is willing to be faved in the way that God
has appointed. He claims an intereft in
" fume none of them would let their falvation run a hazard
" upon that trial." Sinfulnefs of Sin, p. 170.
And laftly, St. Auftin : " Nee qulfquam dicat meritis
" operum fuorum, vel meritis oratioimm fuarum, vel meri-
" tis"^ fidei fuse, fibi traditam Dei gratiam, et putetur veram
" effe, quod illi hsretici (fcil. Pelagiani) 6\.c\xn\., gratiam Dei
"fecundum merita nofira dari; quod omnino falfilfimum eft."
Epift. 47-
' Y.vayyt\iat . the

314 HORiE MOSAICiE.
SECT, the comfortable promifes of Scripture, re-
IV. jeds with horror the thought of his own
¦ meritorioufnefs, and throws himfelf en
tirely upon the divine mercy vouchfafed to
the world through Chrifi. He is now no
longer " under the Law, but under grace'';"
for under one or other of thefe difpenfa
tions all men muft be included. He, that
accepts the offers of grace which are freely
made, will be as freely pardoned ; but he,
that rejeds them, and choofes rather to
ftand or fall by his own righteoufnefs, will
be tried by the Law of works, a Law yet
unrepealed, and flill fubfifting with full
force againft thofe who have not taken re
fuge in the merits of Chrift. Juftice will
be done him to the uttermoft ; but it will
be a fatal juftice, a juftice which can only
terminate in his condemnation.
But in what manner will the Chriftian
condud himfelf in return for all that
" God hath done for his foul?" Let him
view the enormity of his guilt, in the
greatnefs of the facrifice which was re
quired to expiate it. Eternal juftice had
pronounced a curfe upon every tranfgreffor
of the Law, and his word cannot fail. All
* Rom. vi, 14. have

HORiE MOSAICiE, 315
have finned and fallen ffiort of the Law ; chap.
and the tremendous curfe muft take place i.
upon all, unlefs fome one can be found,  ¦
who will become accurfed in their ftead,
fome one, who will bear the fins of a guilty
world, transferred to himfelf by imputation.
And who ffiall dare to fupport the infinite
vengeance of the Almighty, and to meet
the horrors of his curfe ? Angels tremble
at the thought, and the higheft domina
tions of heaven ffirink appalled from the
office. The co-eternal, co-equal. Word
of God is alone found both willing and
capable. " He, who thought it not rob-
" bery to be equal with God," took upon
him the form of a fervant, and bore in his
own body our tranfgreffions. " As many
" as are of the works of the Law are un-
" der a curfe. For it is written, Curfed
" is every one that contlnueth not in all
" things which are written in the book of
" the Law to do them. But that no
" man is juftified by the Law in the fight
" of God, it is evident : for, The Juft
" ffiall live by faith. And the Law is not
" of faith : but. The man that doeth them
" ffiall live in them ; (and confequently
" vice verfa.) Chrift hath redeemed us from
" the curfe of the Law, being made a curfe " for

3i6 HORiE MOSAICiE.
SECT, " for us : for it is written, Curfed is every
IV. " one that hangeth on a tree : that the
 " bleffing of faithful Abraham might come
" on the Gentiles through Jefus Chrift^."
Hence it is evident, that the Law, fo far
from being repealed, remains in full force,
and that nothing can exempt us from the
penalties, which It pronounces againft tranf-
greffors, but the Son of God becoming a
curfe in our ftead.
Once more then let me afk, in what
manner will the Chriftian ftrive to ad, in
return for all thefe benefits ? Surely, unlefs
he be dead to all fenfe of fliame and gra
titude, he will ftrain every nerve to evince
his love to Chrift, by a conftant endeavour
to keep his commandments. He will work
from love, and not from fear ; he will bluffi
at the idea of making no return to that Sa
viour, who hath done fo much for him ;
and he will dally, yea hourly, lament his
backwardnefs and Imbecility, his deadnefs
of affedion and his coldnefs of heart, which
prevent him from repaying, in the manner
he could wifli, the immenfe debt of grati
tude due to a crucified Redeemer. Yet
will he conftantly ftrive ; .and, though fen-
* Gal. iii. 10. fible

HORiE MOSAICiE. 317
iible of his manifold Imperfedlons, perpe- chap.
tually prefs forwards " towards the high j.
" prize of his cafllng and eledlon In Chrhl -^-—~
" Jefus." The undeferved mercy vouch
fafed to him, and the coftllnefs of the fa
crifice which purchafed It, will ad as a
never-ceafing ftlmulus. In ffiort, he will
live by faith, and not by fight ; he will
make the good pleafure of God the ftand
ard of his adions ; and furrender himfelf
wholly and unrefervedly to the difpofal of
that Saviour, who bought him with his
own blood, in order that he might lead a
life of holinefs, and be zealous in all good
works *^.
Such was the bleffed frame of mind,
which the excellent Bp. Beveridge en
joyed ; " I am refolved," fays that good
man " by the grace of God, to make Chrift
^ The wickednefs and folly of thofe, who call themfelves
Chriftians, and yet fearlefsly fin that grace may abound, is
expofed in a very ftriking manner by Bp, Hopkins. " He
" that can encourage himlelf in wickednefs, upon the con-
" fideration of the infinite free-grace of God, doth but fpurn
" thofe very bowels that yearn towards him, and ftrike at
" God with his own golden fceptre ; yea, he tears abroad
" thofe wounds which were at firft opened /or him, and
"¦ cafts the blood of his Saviour back again in his face." Bp,
Hopkins's Works, p. 404. " the

3i8 HORiE MOSAICS.
SECT. " the pattern of my life here, fo that Chrift
IV. " may be the portion of my foul hereafter.
 — " Let the whole world go whither it will,
" I am refolved to walk in the fteps that
" my Saviour went in before : I ffiall en-
" deavour in all places I come into, in all
" companies I converfe with, in all the
" duties I undertake, in all the mlferles I
" undergo, ftill to behave myfelf as my
" Saviour would do, was he in my place.
" So that, wherefoever I am, or whatfoever
" I am about, I fliall ftill put this queftion
" to myfelf. Would my Saviour go hither ?
** Would he do this or that ? And every
" morning confider with myfelf, Suppofe
" my Saviour was in my ftead, had my
*•' bufinefs to do, how would he demean
" himfelf this day ? How meek and lowly
" would he be in his carriage and deport-
" ment ! How circumfped in his walk-
" ing ! How favoury in his difcourfe !
" How heavenly in all, even his earthly
" employment,? ! Well ; and I am re-
" folved, by ftrength yro;^ himfelf, to follow
" him as near as poffible. I know I can
" never, hope perfedly to tranfcribe his
" copy; but I muft endeavour to imitate it
" in the beft manner I can, that fo by
" doing as he did in time, I may be where " he

HORiE MOSAICiE. 319
" he is to all eternity. But, alas ! his life chap.
" was fpiritual, and I am carnal, fold un- i.
" der fin ; and every petty objed, that doth 
" but pleafe my fenfes, will be apt to di-
" vert and draw away my foul from fol-
" lowing his fteps. In order, therefore, to
" prevent this, I am refolved, by the grace
" of God, to walk by faith, and not by
" fight, on earth ; that fo I may live by
" fight, and not by faith, in heaven s."
This is language worthy of a Chriftian ;
this is the foundation, upon which the mo
rality of a believer is built, a foundation
that can never fail.
THE LOVE OF GOD, THROUGH CHRIST.
What a rich fund of pradice does St.
Paul deduce from this principle ! " The
" Law entered, that the offence might
" abound. But where fin abounded, grace
*' did much more abound; that, as fin
" hath reigned unto death, even fo might
" gracp reign through righteoufnefs unto
" eternal life, by Jefus Chrift our Lord.
" What ffiall we fay then ? Shall we con-
" tinue in fin, that grace may abound ?

e Beveridge's Private Thoughts, Ref. i, and 2.
" God

3:o HORiE MOSAICjE.
SKCT. " God forbid. How pall wc, that are dead
IV. " to fin, live any longer therc/n? Know ye
 " not, that fo many of us as were baptized
" into Jefus Chrift were baptized into his
" death ? Therefore >\ e are buried with
" him by baptifm Into dciirl; : that, like
" as Chilft wLis raifed up fiuiu the dead by
" the glory of the Father, rvru Jo we afo
'¦' fould -walk ill ncioiicjs oj'lfc — Knowing
" this, that our old. man is crucified with
" him, tluit the body of Jin might be dc-
" firoyed, that hencej'orth weJJjoiildnotficrvc
"fin. — Now, if we be dead with Chrift,
" we believe that wc fliall alio live with
" him : knowing that Chrift, being mifed
" from the dead,, dieth no more; death
" hath no more dominion over him. For
" In that he died, he died unto fin once :
*' but In that he liveth, hc liveth unto
" God. Likewife reckon ye aljb yourfelves
" to be dead indeed unto fin, but alive unto
" God, through Jefus Chrifi our Lord. Let
" not fin therefore reign in your mortal body,
" that ye fijould obey it in the lufis thereof.
" Neither yield ye your members as infiru-
" ments of unrighteoufnfs wtto fin : but yield
" yourfelves unto God, as thofe that are alive
"from the dead, and your members as in-
*' Jiruments of righteoufnefs unto God, For
"fin

H6RiE MOSAICiE. 331
"fin fhall not have dominion over you^." chap.
The reafon, which the Apoftle gives for this i.
life of holinefs, is, " For ye are not under  '
" the Law, but under graced In a fimilar
manner we are exhorted to " walk in love,
" as Chrifi alfo hath loved us, and given
" himfelf an offering and a facrifice to God
" for a fweet-fmelling favour. But forni-
" cation, and all uncleannefs, or covetoufnefs ,
" let it not be once named among you, as be-
" cometh faints^"
The beloved Apoftle St. John ufes pre
cifely the fame mode of arguing. " Hereby
*' perceive we the love of God, becaufe
" he laid down his life for us ; and we
" ought to lay down our lives for the bre-
" thren^. Herein is love, not that we
" loved God, but that he loved us, and fent
*' his Son to be the propitiation for our fins.
" Beloved, if God fo loved us, we ought
" alfo to love one another^. For this is the
" love of God, that we keep his command-
" ments "." In all thefe inftances, not the
eternal fitnefs of virtue and the deformity
•> Rom. V. 20. & vi. I. ' Ephef. v. 2.
^ I John iii. 16. ^ i John iv. 10.
"> I John V. 3.
VOL. II. Y of

322 HORiE MOSAIC^-.
SECT, of vice, not the dignity of "human nature,
IV, and a proud fenfe of what is due to cha-
 rader, but the mercy vouchfafed by God to
lofi mankind, through the fufferings of the
Redeemer, is urged ^s the true principle of
Chriftian pradice. In fine, every adion,
which is not built upon thefe fundamen
tals, is to be claffed only among thofe deeds,
which St, Auguftine calls " fplendida pec-
" cata," brilliant wickednefs".
With regard to the ufe of the terrors of
the Law in bringing men to Chrift, and
teaching them to give up all thofe felf-
rlghteous notions, which militate againft
the very foul of the Gofpel, the great
Apoftle of the Gentiles fpeaks in the fol
lowing terms. "Wherefore then ferveth
" the Law ? It was added becaufe of tranf-
" greffionsf it was given to convince men
of fin, becaufe, though finners, they would
not allow themfelves to be fo, " tiU the
" feed ffiould come to whom the promife
" was made ; and it was ordained by an-
" gels in the hand of a Mediator, — Is the
" Law then againft the promifes of God ?
" God forbid : for if there had been a Law
" given, which could have given life, ve-
° See Art. xiii. " rlly

tlORiE MOSAICiE. 343
" rily righteoufnefs ffiould have been by chap.
" the Law. But the Scripture hath con- i.
" eluded all under fin," for this reafon, •—
" that the promife by faith of Jefus Chrift
" might be given to them that believe. —
*' Wherefore the Law was our fchoolmafier
" to bring us unto Chrifi," on this account,
*• that we might be jufiified by faith °."
In another paffage, St. Paul fpeaks of
his own knowledge of the power of the
Law, in convincing him of fin, and there
by fliewing him his need of a Redeemer ;
thus exemplifying theory by pradice. " I
** had not known fin, but by the Law :
•'for I had not known luft, except the
" Law had faid. Thou ffialt not covet.
" But fin, taking occafion by the com-
" mandment, wrought in me all manner

" Gal. iii. 19.
The fame idea prevails throughout the Epiftle to the Ro
mans ; " Moreover, the Law entered, that the offence might
" abound. But where fin abounded, grace did much more
" abound." Rom. v. 20. In a fimilar manner Bp. Latimer;
" We muft not truft in our doings ; for though we do the
" uttermoft, yet it is all imperfeft, when we examine them
" by the rigour of the Law, ivhich Law ferveth to bryng us
" to the knowledge of our finnes, andfo to Chrifi, and by Chrift
" we fhall come to the quietneffe of our confcience," Bp.
Latimer's Sermons, fol. 208.
T 5 '* of

5S4 HORiE MOSAICiE!
SECT. " of concupifcence. For without the Law
IV. "fin was dead. For I was alive without
¦ " the Law once ;" as long as I felt not the
power of the Law, I perceived not the fin
fulnefs of my nature ; " but when the com-
" mandment came, fin revived, and I died.
" And the commandment, which was or-
" dained unto life, I found to be unto
" death. For fin, taking occafion by the
*' commandment, deceived me, and by it
" flew me. Wherefore the Law is holy,
** and the commandment holy, and juft,
f' and good. Was then that which is good
" made death unto me ? God forbid. But
" fin, that it might appear fin, working
" death in me by that which is good ; that
" fin by the commandment might become
" exceeding finfulP." This convidion of
fin brought about by the Law immedi
ately raifed a ftruggle in the breaft of the
Apoftle, between the will and the pow*er
to obey. Neverthelefs he conftantly found,
as every man muft find, that he was ut
terly unable to fatisfy the rigorous demands
of the Law. And even fuppofing, that he
could have done fo in future, that would
not have wiped out his paft tranfgreffions.
The Law once violated can never ceafe to
P Rom, vii. 7,
have

HORiE MOSAICS. 33.5
have been violated ; and the penalty of a chap.
fingle tranfgreffion is a curfe. " Curfed is i.
"' every one that contlnueth not in all  •
*' things which are written in the book of
" the Law to do them." The Apoftle was
but too Confcious, that neither he, nor any
Other perfon, could pretend to an unfinning
obedience ; the curfe of the broken Law
thundered in his ears, and he cries out
in a momentary agony of defpair ; " O
" wretched man that I am ! who ffiall
*' deliver me from the body of this death I"
But comfort in a moment darts into his
foul, when he recolleds the mediatorial
office of the Redeemer, " I thank God,
" through Jefus Chrift our Lord." The
Law had ffiewn him his need of a Sa
viour ; and the Holy Spirit enabled him,
through faith, to reft entirely and content
edly upon the merits of the Son of God^.
< Any pe^-fon, who has read Bp. Reynolds's excellent
trfeatife on The Ufe qf the Law, will immediately perceive
that the doftrine contained in the prefent difqulfition is
precifely the f^me as his. The following extrafts will am
ply fhew his fentiments.
" The Lord publifhed by Mofes a fevere and terrible Law,
" fo terrible, that Mofes himfelf did exceedingly fear and
'" quake ; — yet in all this., God doth but purfue his firft pur-
" pofe of mercy, and take a courfe to make his Gofpel agr
" counted worthy of all acceptation ; that, when by this
V 3 " Law

335 HORiE MOSAICS.
SECT. The conclufion from the,whole amounts
IV. to this ; if any perfon refts his juftification
- upon the works of the Law, whether ri
tual, as in the cafe of the Galatians, or
moral, as in that of the felf-righteous ;
"he is a debtor to do the whole Law',"
and by that Law he muft be condemned.

" Law men ftiall be roufed from their fecurlty, fhut up un-
" der the guilt of infinite tranfgreffions, .affrighted with the
" fire and tempeft, the blacknefs and darknefs, the darts and
" eurfes of this Law againft fin, they may then run from
" Sina unto Sion, even to Jefus the mediator of the new
" covenant, and by faith plead that pardon and remiffion,
" which in him was promifed." Ufe of the Law, p. soi.
The Law " is as a glafs to manifeft and dlfcover fin and
" death, and thereupon to compel men to fly for fanftuary
" unto Chrift, and when they fee their mifery, to fue out
" their pardon." Ibid, p, 202. " And this it doth, by mak-
" ing us fee -that great fpiritualnefs and perfeftion, that
" precife, univerfal, and conftant conformity, which the Law
" requires in all we do. Curfed is every one that abideth
" not in all things that are written in the book of the Law,
" to do them. Perfedlion and perpetuity of obedience are
" the two things which the Law requires. Suppofe we it
" poffible for a man to fulfil every tittle of the Law in the
" whole cohipafs of it, and that for his whole life together,
" one onely particular, and that the fmalleft and moft im-
" perceptible deviation from it being for one onely time ex-
" cepted, yet fo rigorous and "Inexorable is the Law, that it
" feals that man under the wrath and curfe of God." Sin
fulnefs of Sin, p. 1 17, See alfo the fecond part of the Ho
mily concerning the Death and Paflion of Chrift.
¦ Gal. V, 3.
But

HORiE MOSAICiE. 327
But he, who accepts the falvation offered chap.
him through Jeffis Chrift, and, renouncing i.
the merit of his own good works, receives ¦  ¦
to himfelf through faith the imputed right
eoufnefs of the Redeemer, that man has
remiffion of his fins, and is freely juftified
in the prefence of God. '' Now we know^,
*' that what things foever the Law faith, it
" faith to them who are under the Law;"
(which is the cafe with all, who are not
under grace) " that every mouth may be
" ftppped, and all the world may become
" guilty before God, Therefore, by the
" deeds of the Law there ffiall no fleffi be
"juftified in his fight. For by the Law is
" the knowledge of fin. But now the right-
" eoufnefs of God without the Law is ma-
'* nifefted, being witneffed by the Law and
" the Prophets ; even the righteoufnefs of
" God, which is by faith of Jefus Chrift
" unto all, and upon all that believe : for
" there is no difference. For all have_
"finned, and come Jhort of the glory of God ;
*' hcmg jufiified freely hy his grace, through
" the redemption that is in Chrifi Jefus \"
The Apoftle, as if to preclude the herefy
of mixing works with faith, as an efficient
' Rom. iii, 19.
Y 4 canfi

3a8 HORiE MOSAICiE,
SECT, caufe of our juftification, has expreffed hini-.
IV. felf in terms, which can neither be eluded,
'  nor explained away, " There is a remnant
" according to the eledlon of grace, And
" if by grace, then it is no more of works :
" otherwife grace is no more grace. But
"if it be of works, then is it no more
" grace: otherwife work is no more work'."
Nothing can be clearer than thefe words.
It involves a dired contradidion to affert,
that a man is faved' both by grace, or fa-.
vour, and by works ; for if he be faved by
works, he has a right to his falvation, and
confequently it cannot be called i a favour
granted to him ; on the other, hand. If a
man be faved by favour, he cannot be
faved by works, becaufe works imply right;
and what is dertianded as a right Will never
be acknowledged as an obligation "'.
* Rom. xi. <,.
" Bp, Wilkins expreffes himfelf in remar^cably ftrong
terms, when fpeaking of the demerit of our very beft aftions.
" If oiir righteoufnefs be as filthy rags, if the iniquity of
" our holy things be chough to condemn us, what dregs of
" indignatioh rpay we then expe£t'from our many rebellious,
" profane, hypocritical aftions ? If our facrifice and obe-
" dience may be counted abomination, what fhall be thought
" then of our facrllege and rebellion ?" Bp. Wilkins oi^
Prayer, c. xiii.
Bp. Latimer ftrongly reprehends the common herefy of
mixing works with faith in the article of our juftification ;
«' The

HORiE MOSAICiE, 329
On this firm bafis ftands the eleventh chap^.
Article of our Church, in which it is di- i.
redly afferted, that " we are juftified by 
" faith o///)/," and that " we are accounted
" righteous before God only for the merit
" of our Lord and Saviour Jefus Chrift by

*' The Papiftes, as it is moft manifeft, make him but halfe a
*' Saviour ; they thinke that they with their good workes
" muft helpe him to fave them halfe : fo they blafpheme
" him, and take away his dignitie : for he onely hath me-
" rited with his paynfull paflion to be a Saviour of the whole
" worlde." Latimer's Sermons, fol. 28S. edit. i_584.
" If welhal be Judged after our owne defervinges, we fhal
" be damned everlaftingly. Therefore learne here every good
" Chriftian to abhorre this moft deteftable and daungerous
" poyfon of the papifts, which go about to thruft Chrift out
" of his feat — S. Paule teacheth us, faying; Freely you are
"juftified thorow fayth. In thefe wordes of S. Paule, all
" merites and eftimation of workes are excluded and cleane
" taken away. For if it were for our workes fake, then it
" were not freely • but S. Paule fayth, freely. Whether wyll
"¦ you nowbeleve S. Paule, or the Papiftes?" Ibid. fol. 298.
This error indeed was the foundation qf all the other errors
of the Papifts, and ultimately terminated in the monftrous
herefy of fupererogatory merit and its concomitant indul
gences. Hence it is perpetually attacked with fo becoming
an energy by the early Reformers.
The language of St. Auftin is much to the fame purpofe.
" Percipiendae hujus gratiae merita nulla praecedunt, quo-
" niam meritig impii, non gratja, fed poena debetur Nee
" ifta eflfet gratia, fi non, daretur gratuita, fed debita redde-
" retur. — Quid enim habere boni meriti poffunt pecc^tores ?'"
Epift. 105. " faith.

330 HOR^ MOSAICiE,
SECT. " faith, and not for our own works or dc-
IV. " f erv ings."

This point being fettled. It remains only
to recapitulate the effeSls of faith, without
vhich effeds a lively faving faith cannot
exlft. Since Chrift hath quickened us,
" who were dead In trefpaffes and fins%"
how zealous ought we to be in every good
work, how earneft in the fervlce of God,
how rich in the fruits of the Spirit ! " For,
" brethren, ye have been called unto 11-
" berty : only ufe not liberty for an occa-
" fion to the flefh, but by love ferve one
" cinother. — This I fay then. Walk in the
" Spirit, and ye ffiall not fulfil the luft of
" the flefli. For the -fleffi lufteth againft
" the fpirit, and the fpirit againft the flefli.
" — But the fruit of the Spirit is love, joy,
" peace, long-fuffering, gentlenefs, good-
" nefs, faith, meeknefs, temperance. — And
" they that are Chrifi' s have crucified the
" flejli with the affeBions and lufis. If we
" lI^'e In the Spirit, let us alio walk in the
" Spirit y."
Such are the evidences and effeSis (not
" Ephef ii, I, y Gal, v. 13. the

HORiE MOSAICS. 331
the caufes) of a real Chriftian faith. Un- chap.
lefs a man poffefs thefe, he may reft affured j.
that his faith is deiufion, and that he is 
yet in his fins; for "faith, if it hath not
*' works, is dead, being alone ^." The evi
dence of good works is neceffary to efta
bliffi a claim to faith ; for by works we
are juftified, not indeed in the prefence of
God, but to the convidion of our own
confclences, and to the fatisfadion of the
Chriftian world \ A bare hiftorlcal belief,
that empty faith, which St. James fo juftly
reprobates, is at once a miferable felf- de
ception, and a profane mockery of God.
Our Church ads with her uffial wifdom
in deciding this momentous point, guard
ing her fons on the one hand againft the
deftrudive pride of felf-righteoufnefs, which
impioufly places human merit in the fame
throne with the incarnate Jehovah ; and
on the other hand againft the baneful he
refy of antinomianifm, which abufes the
precious liberty of adoption to the worft
fpecies of licentioufnefs, a licentioufnefs
from principle.
" Albeit, that good works, which are
» James ii. 17. * James ii, 24. " tb?

352 HORiE MOSAICiE,
i^gCT. " the fruits of faith, ^ndi follow after jufii-
IV. " fication, cannot put away our fins, and
•"  ^ " endure the feverity ;pf God's judgment;
.'.' yet ^re they pleafing and acceptable to
!' God in Chrift, and do fpring out neceffa-
" rily of a true zn^ lively faith ; infomiich,
"that by them a lively faith . may , be as
" evidently known> as a tree is difcern^d
" by the fruit ''."

l"-. Article si;,

CHAP.

HORiE MOSAICiE. 333

CHAP. II,
NECESSITY OF A PERFECT DISPEN'S ATIOK
LIKE THE CHRISTIAN, ARGUED FROM
THE IMPERFECTION OF THE MOSAICAL.
I. THE LAW, IN WHAT SENSE IMPERFECT,
I. AS BEING ONLY A PART OF A WHOLE.
2. AS BEING CALCULATED ONLY FOR A
SMALL NATION. 3. AS HAVING HAD ITS
TYPICAL RITES ACCOMPLISHED, AND SU
PERSEDED BY THEIR REALITIES, II.
CHRISTIANITY PERFECT, BY BEING IN
EVERY NECESSARY POINT THE VERY RE
VERSE OF THE LAW. I, NOT BURDENED
BY CEREMONIES. 2. DESIGNED FOR ALL
MANKIND, 3, THE RITUAL LEFT TO
THE DISCRETION OP EACH PARTICULAR
CHURCH. 4. REQUIRES INTERNAL PURI
TY, IN OPPOSITION TO THE VARIOU*
WASHINGS OF THE LAW. 5. FORBIDS DI
VORCES, EXCEPT IN CASE OF A.DULTERY.
6. FORBIDS REVENGE. "J. ST. PAUL's PA
RALLEL BETWEEN MOSES AND CHRIST.
8. CHRISTIANITY PERFECT IX THREE SE
VERAL RESPECTS. CONCLUSION.

± HUS have we at length arrived, through Neceffity of
*-^ a perfect
the medium of type, prophecy, and prac- difpenfa-
tice, at the true connedion between thetheChrit
T, r r • ^ ''^"' from
Mofaical the \m?.ti.

fe£lion of
the Mo-
faical.

334 HORiE MOSAICS.
SECT. Mofaical and Chriftian difpenfations, Wc
IV. have feen that the former, inftead of being
deftroyed, has been fulfilled, having re
ceived the moft ' glorious atteftation of its
truth, by the completion of its ceremonies,
and the accompllffiment of its predidions.
We have beheld in the Gofpel the exad
nefs of this completion ; and have obferved
that Mofes and the Law were only a ffia
dow of good things to come, preparatory to
the manifeftation of a greater Prophet, and
a purer religion. Let us now finally con
fider the neceffity df a perfed difpenfation
like the Chriftian, in confequence of the
imperfedion of the Jewifli.
I- I. I, The imperfedion of the Mofaical
in what ' difpenfation does not confift In its being
Pi-ifcfi. inadequate to the end and defign, with
As bring whlch It was promulgcd, but in its being
""a whde. only one part of the grand revelation of
God's purpofe to fave mankind through
the blood of the Meffiah, In this fenfe,
even Chriftianity itfelf, abftraded from Ju
daifm, as it was by the Gnoftics and other
heretics, may be deemed imperfcd. But,
if the end alone of Judaifm be confidered,
in that refped it doubtlefs, as proceeding
from God, is perfed ; for it certainly an
fwered

HORiE MOSAICiE. 256
fwered the defign of its promulgation com- chap.
pletely and perfedly. Thus, to ufe the n,
Apoftle's figure, a child may be perfed ¦  •
and complete in all his component parts,
as a- child, though not as a human being ;
becaufe he has not attained to all the per-
fedion, of which his nature is capable.
2. This difpenfation is likewife Imper- j-
fed in another refped : it is defigned only calculated
ftjr a fmall nation, not for the whole world, fmaii na-
In fad, a part of its end was, to feparate
the Ifraelites from the reft of mankind,
which it effedually accompllffied. Hence
many of its ordinances are of fuch a na
ture, that they are not calculated for ge
neral obfervation. The Jews, for inftance,
were commanded to appear perfonally in
Jerufalem at their great feftivals ; and if'
all men had been converted to Judaifm,
this law would have been equally binding
upon them. But It would be Impoffible
for the greater part of mankind to repair
to Jerufalem three or four times in the
year ; for if this was a neceffary part of
religion, the lives of half the world would
entirely be fpent in a wearifome, never-
ending pilgrimage, 3. Laftly,

335 HORiE MOSAICiE.
SiCT. 3, Laftly ,.moft of the Jewiffi rites were
IV. primarily memorials of their deliverance as
a particular people ; in this fenfe, there-

As having fore, it would be a manifeft abffirdity for
pfca/'ritS thofe perfons to obferve them, who had
piifhS, and '^ ever experienced fuch deliverances, and
b7thdr"^ were not in the leaft interefted in keeping
realities, .^p ^^ rccolledlon of them. And if they
, be taken in their figurative and fecondary
fenfe, it would be ftill more abfurd, to be
bound to an obfervance of the ffiadows,
when in poffeffion of the fubftance. Among
Ojther rites, circumcifion was inftituted for
the exprefs purpofe of feparating the de
fcendants of Abraham from every other
nation : but when the wall of partition
was broken down, a ftrange impropriety
would have been committed, if every na
tion had adopted what was the peculiar
and diftinguiffiing badge of one alone.

chriffianity ^^- ^"^ unlvcrfal revcktlon is neceffary
hem '^'n''^ for au uulvcrfal converfion of mankind.
clff7r"^ Hence, when the time appointed in the
point the fecret councils of God arrived, and when
very reverfe
of the Law. the Geutlles were now to be called to the
fame privileges with the Jews, a difpen
fation was vouchfafed fully adequate to
this

ceremonies,
„ ^' • I'll/* f\f-i~\f^f

HORiE MOSAICiE. 337
this important end. Whatever were the chap,
imperfedlons of the Law, their very oppo- 11.
fites were the perfedions of the Gofpel. 
I. If the one was burdened with num- i.
berlefs rites and ceremonies, fignificant in- dened by
deed, yet gendering to bondage ; the other
ufes none, but fuch as are neceffary for
decency and good order, and bleffes us with
the enjoyment of a fpiritual liberty, which
we muft not fuffer to degenerate into li
centioufnefs. Herein appears the ingrati
tude of thofe who abufe that liberty, hav
ing itching ears ; and who weakly fuffer
themfelves to be carried about by every
wind of dodrine. Though we are fubjed
to no other fpiritual head but Chrift, and
not to any one earthly blffiop, as the Ro-
manifts falfely pretend ; yet are we equally
bound to preferve, as far as in us lies,
the unity of Chrift's church, and not to
inflid freffi wounds on his precious body,
by vain babblings, and dlffenfions, and
queftions, which favour of worldly wifdom,
not of heavenly.
2. If the Mofaical difpenfation was con- 2.
fined to one people, the Chriftian, like the fofafrmai
glorious luminary of day, extends its be- '""'*¦
VOL. II. z nign

338 HORiE M0S.4IC^.
SECT, nign influence to all the children of men.
IV. The day-fprlng from on high rifes on the
 unjuft, as well as the juft. It at once in
vites finners to repentance and falvation,
and diffufes a ferene joy through the fouls
of the righteous. Nor is it defigned, like
the ancient fyftems of philofophy, for the
rich 'alone ; the poor alfo have the Gofpel
preached unto them. Its expreffive fym
bol, baptifm, aptly reprefents that fpiritual
tegeneration, in which the blood of Chrift
waffies us from all our fins, and initiates
us into newnefs of 'life. And in its other
folemn facrament^ the Lord's fupper, we
are • all equally concerned, equally inter
efted, Chrift died for us all, yea rather is
rifen again from the dead, and for ever
maketh interceffion for us at the right
hand of God. To all nations therefore does
the memorial of his precious blood-ffied-
ding equally belong.
3' 5. The ordinances of the Te wiffi church
Iv ritual ^ .,,...,-', . ,
left to the were particularly fpecified, and .minutely
of each par- laid dowu. One temple and one form of
church, worffiip was appointed, for one feleded
people. But as the Chriftian church was
defigned to comprehend the whole globe,
each feparate nation was left at liberty to
efta-

HORiE MOSAICiE,

339

eftabliffi a church and a ritual, independent chap,
upon any other; provided only, that all ii.
things were done decently and in order. 
The grand outlines of our religion are
marked out with precifion and exadnefs
by God himfelf J the intermediate fpaces,
the outward forms of prayer, and fuch ce
remonies as are neceffary for decency, are
left to be filled up at the difcretion of
pious men lawfully appointed.
4. As the Jews were ftrldly required t6 4-
waffi before meat, and to abftain from divers internal pu-
forts of food; Chriftians are commanded to p'ofition°o'
be earneft in their purfuit after true holi- wamfngTof
nefs, and to -refrain from the only real pol-*''
lution, that of the heart and converfation.
The kingdom of heaven in the foul of man
does not confift of meats and drinks, and
external purification ; but of love, joy,
peace, and every other fruit of the Spirit.
tr. The Law, for the hardnefs of men's ^ f ^.
»i , . Forbids di-
hearts, permitted divorces, on every trivial voices, ex.
. f- 1 /"^ y- 1 cept.incafe
occafion ; but the purity of the Gofpel of adultery.
utterly forbids fuch an abufe, and allows a
feparation only in cafes of adultery ^. The
» Matt, xix, 3,
Z 2 difcl-

340 HORiE MOSAICiE,
SECT, difciples of Chrift expreffed their furprife
IV. at this reftralnt ; but the anfwer was, " All
 " men cannot receive this faying, fave they
" to whom it is given." Our Lord feems
here to allude to the Chriftian church,
when arrived at that degree of perfedion,
of which the Jewifh was incapable. Ac
cordingly, we now find this decifion adopted
as ftatute law in every Chriftian country.
6. 6. Under the Mofaical difpenfation a
iTugl' fpirit, which bore the Icmblance of re
venge, was permitted j " an eye for an eye,
" and a tooth for a tooth :" but the milder
genius of the Gofpel of Chrift breathes
nothing but love and forgivenefs. This
difpofition our bleffed Lord places upon the
beft and the only folid foundation. " Be
"ye merciful, as your Father alfo is merci-
" ful." In the prayer which he himfelf
hath taught us, our forgivenefs of others
is made a term of God^s forgiving us ; and
we daily fupplicate, that he would remit
our trefpaffes, only as we remit thofe of
our brethren. Upon the fame principle
we are commanded to pardon an offender,
not until feven times, but until feventy
times feven \^ not a particular number of

HORiE MOSAICiE. 341
of tranfgreffions only, but an unlimited chap.
one. ji^

7. The parallel, which St, Paul draws y.
between Mofes and our Saviour, is muchpara^S''
to the prefent purpofe, "Wherefore, holyMofc'nd
" brethren, partakers of the heavenly call-^^"*^'
" ing, confider the Apoftle and High-Prieft
" of our profeffion, Chrift Jefus ; who was
" faithful to him that appointed him, as
" alfo Mofes was faithful in all his houfe.
" For this man was counted worthy of
" more glory than Mofes, inafmuch as he
" who builded the houfe hath more ho-
" nour than the houfe. For every houfe
" is builded by fome man ; but he that
" built all things is God. And Mofes ve-
" rily was faithful in all his houfe, as a
" firvant, fox a teftimony of thofe things,
" which were to be fpoken hereafter ; but
'• Chrift as a Son over his own houfe ;
" whofe houfe are we, if we hold faft the
" confidence and the rejoicing of the hope,
" firm unto the end''."

8, In fine, the Chriftian rellsrion may be s.
' /- 1 • Chriftianity
pronounced perfed m three feveral points perfea in
r ^; '¦ ' three fe-
of view. Whether we confider, that a way verai re
fped.
'' Heb, iii. I.
z 3 was

34a HORiE MOSAICiE,
sect, was prepared for it, by the fure word of
IV. prophecy, both verbal and figurative, ex-
 adly fulfilled in this difpenfation and its
divine Author ; and therefore proving, that
it was predetermined by, and that it ori
ginated with, an all-wife God. Whether
we call to recolledion the numerous and
wonderful niiracles, wrought in atteftation
of its truth, ^t the time of its firft promul
gation, both by Chrift and his Apoftles ;
miracles, which we cannot, without a mix
ture of blafphepiy and abfurdity, fuppofe
that the Father of truth would have per
mitted to be wrought in confirmation of a
falfehood; miracles, the real exiftence of
which the bittereft enemies of Chriftianity,
the Jewiffi priefts, and the Pagan philofo
phers, never dared to deny, though they
malicloufly attributed them to demoniacal
agency. Or laftly, whether we examine
the holinefs of Its do^rlnes, and the fpiri
tuality of its precepts, every way worthy
of that God, who is of purer eyes than to
behold iniquity.
Such is the myfterious plan of redemp
tion, which was predetermined by the di
vine wifdom, ere the foundations 0.f the
earth were laid. The fimplicity of the
Patri-

HORiE MOSAICiE. 343
Patriarchal worffiip, the typical fplendor of chap.
the Levitical ordinances, and the pure de- 11.
votion of the Chriftian church, form only 
different parts of one grand whole. Dark
and obfcure is the firft prophetic inti
mation of a Saviour ; but the light gradu
ally increafes, till the allegorical morning
of the Gofpel, till the day-fprlng of the
Sun of Righteoufnefs. The ancient Scrip
tures of the , Ifraelites, and the laft com
plete revelation of the counfels of the Al
mighty, unite together in perfed harmony ;
and declare with one voice, that falvation
can only be obtained through the blood of
the Meffiah.
Upon this fure foundation the Chriftian
builds all his hopes of acceptance with God.
While others weary themfelves with dif
puting upon the fitnefs of the covenant of
grace, it is his privilege to enjoy its be
nefits. He is confcious of his own imbe
cility, he acknowledges the total depravity
of his nature, and he avails himfelf with
joyful gratitude of thofe offers of peace
and pardon, which are held forth in the
Gofpel. Meanwhile, the current of time
rolls rapidly on, and every day brings him
z 4 nearer

344 HORiE MOSAICiE.
SECT, nearer to the confines of the land of pro-
IV. mife. Refcued by an Almighty arm from
-— — the Egyptian bondage of Satan, he haslong
traverfed with weary fteps the wildernefs
of a finful world ; but his pilgrimage now
approaches fwiftly to its termination. After
a life fpent in the fervlce of his God, he
draws near at length to the banks of that
river, over which every fon of Adam is
doomed to pafs. But his courage is not
appalled at the profped of his fpeedy dif-
folution. The gracious promifes of God
are now a precious cordial to him ; and
the true Joffiua, the all-powerful Saviour,
is his guide even unto death.
Full of comfort, rejoicing in hope, and
ftedfaft in faith, the Chriftian advances
into the rlver of death. The limits of this
world are quickly paffed, and all heaven
opens upon his enraptured fenfes. His ears
' are faluted with the fongs of angels, and
he is conduded in triumph before the
throne of grace.
" Servant ofGod, well done; well haft thou fought
" The better fight, who fingle haft maintain'd
" Againft revolted multitudes the caufe
"Of truth- 

((

And

HORiE MOSAICiE. 345
" And for the teftimony of truth haft borne CHAP.
" Univerfal reproach, far worfe to bear II,
" Than violence ; for this was all thy care,  ,
" To ftand approv'd in fight of God, though worlds
*' Judg'd thee perverfe^."
What mortal tongue ffiall deferibe the
happinefs, which is preparfed for thofe that
love God, in the heavenly Jerufalem ? The
moft vivid imagination finks beneath the
tafk, of conceiving eternity, a whole eter
nity, to be fpent in glory. When millions
of years ffiall have rolled on, the joys of
the faithful will be as remote from their
termination, as they were at their earlieft
commencement. Their felicity, inftead of
fuffering any diminution, will be daily in
creafing. The immenfe debt of gratitude
due to redeeming love will perpetually
accumulate ; and the voice of praife,
thankfgiving, and happinefs, will never
ceafe to refound through the manfions of
the bleffed. We, indeed, with our prefent
limited faculties, cannot comprehend the
full extent of that fpiritual pleafure, which
our fouls will be made capable of enjoy
ing. " Eye hath not feen, nor ear heard.

' Paradjfe Loft, b. vi.

" neither

345 HORiE MOSAICS.
SECT, " neither have entered into the heart of
IV, " man the things, which God hath pre-
 " pared for them that love him^," But
we may confidently truft, that the joys of
heaven will be a more than fufficient re
compence for all the labours undergone,,
and all the hardffiips fuffered, in the caufe
of religion. The day is faft approaching,
when hope will be fwallowed up in cer
tainty, and faith crowned with vidory ;
when tears will be wiped from every eye,
and forrow removed from every heart.
The Chrifiian foldier will then behold his
vanquiffied enemies proftrate beneath the
feet of the great Captain of his falvation ;
he will look back with pleafure upon his
former labours; and he will enjoy for
evermore that bleffed communion with
God, of which even the very beft of men,
during their abode in this world, cannot
form any adequate conception. Secure of
the favour of the Almighty, and replete
with unutterable felicity, he will join the
vaft affembly of the church triumphant in
their fong of ecftatic adoration j and will
look forward with joy to the profped of a
^ J, Cor. ii. 9,
hap-

HORiE MOSAICiE. 347
happinefs, which can never be forfeited, a chap.
happinefs, which is perpetually increafing, 11.
a happinefs commenfurate only with the 
boundlefs ages of eternity.

JLLUS-

ILLUSTRATIONS AND AUTHORITIES,

P. 20. ilairip h YifAiii aira ¦^v^yj; SiaixajA.Saj aru xai 0 mix-
jiuj; -^v^Yit ejj^Ei T'/,v a-vtix^<rat avToi. Phornuti Theoria, feift. ii.
Ta-t Si TU xoa-fUfi ¦^v^lxt fuaa^it i^a'^'X; titayayit i^u, ¦aipixa-
Afil-a? avTO iy^ot avra, x^afia avrat xipasraf/iito; ix re ra; ci^i-
^Tu iA.a((pai; xat Ta; /.lEgira; ovaiai;. Timaeus de Anim. Mundi.
Oi lilt asX^g> 'srasTii (icil. ^iXotropoi) ifi.'\'Vy(pt rot xaajAoi xai ¦apo-
lota hoixxnitot. Plut. de Plac. Philof. lib. ii, p. 886.
P. 72. Juftin Martyr fpeaks in the following remarkable
terms of the Pafchal Lamb. Kat to xE^6Ko¦^£^ •apo^arat txiim
oWTon iXot yiticrSai, rav isa^ov^ ra raffot; Si ov ¦aaax.nt ift-iT^T^ii »
Xpj-off, aUjtxtoAoi' Yjt. To yap ow^Ojxcvoi' ¦zupo^arot, a^-^iAaTiQafAitot
Ofioiu; TU STj(^YiiA.aTt Tou raipVv, oTnrarai. E15 yag ogStoj oGeAicko;
2/g«r£(io»aTa» a^ro rut xaruraru jA-iput iai^^i tij; xi^a>.Yji' xat Eif
laaT^tt xara to fiila^piiot, u 'apocaplutla.t xat ajj jjEtgE; ra 'srgoQala.
Dial, cum Tryph. p, 200.
P. 79. Maimonides attributes the fame fpiritual fignifi
cation to the various waftiings of the Law. " Mundities
" veftimentorum, lotio corporis, abfterfio etiam ludoris et
" fordium, eft quidem de legis intentione ; verum pofterior
" eft purificatione operum et cordis ab opinionibus pravis
" et moribus inhoneftis. Exiftimare enim^ munditiem ex-
" ternam ablutionis corporis et veftimentorum fufficere ho-
" mini, licet per reliqua omnis generis voluptatibus, Cereri,
" Baccho, et Veneri indulgeat, fumma eft infania," — Com
menting afterwards upon a paflage in Ifaiah, he obferves,
" Colligimus inde, quod externa ipforum fuerint mundaj
" interiora vero cupiditatitus et concupifcentiis referta : id
" quod nequaquam cum Lege convenit. Principalis enim
" fcopus Legis eft, concupifcentias primo diminuere j deinde
" mundarc

310 HORiE MOSAICiE.
" mundare exteriora, pofteaquam interna et abfcondita miin-
" dataftint"." P. 120. " Aperuit caecorum lumina cxleftis virtus, et lu-
" cem non videntibus reddidit. Et hod fa6to fignificabat
" fore, ut conVerfus ad genteS, quae Deum nefciebant, infi-
" pientium peftora illuminaret luce fapientias, et ad verita-
" tem contemplandam oculos cordis aperiret, Vere enim
" caeci funt, qui caeleftia non videntes, et tenebris ignorantiae
" clrcumfufi, terrena, et fragilia venerautur. Patefecit au-
" res furdorum. Non utique haftenus vis ilia coeleftis ope-
" rata eft : fed declarabat brevi fore, ut qui erant veritatis
" expertes, et audirent, ct intelligerent divinas Dei voces.
" Vere enim furdos dixeris, qui caeleftia, et vera, et facijCnda
" non audiunt." Laftantius next explains in a fimilar man
ner the healing of the dumb and the lame ; he then pro
ceeds, "Item labes et maculas inquinatorum corporum re-
" purgavit, non exigua immortalis potentiae opera. Verum
" id portendebat haec vis, quod peccatorum labibus, ac vi-
" tiorum maculis inquinatos, doftrlna ejus purificatura effet,
" eruditione juftitiae. Leprofi ealpi vere, atque elephantici
" debent haberi, quos vel infinila; cuplditates ad fcelera, vel
" infatiabiles voUiptates ad flagltia compellunt ; ct dedeco-
" rum maculis in uftos, labe afficiunt fempiterna,'' Andj
laftly, he compares the death of the body to the death of
the foul*".
P. 133. Thus Perizonius. " Nihil tamen vel fic obftat,
" quo minus ipfae lllae veteres patriarcharum hiftoriae, fed
" liferaliter, ut dicitur, prius per omnes partes explicitae at-
" que conftitutae, deinde etiam, ut faecundiffimus eft Scrip-
" turae facrae fenfus, et admirabilis quaedam divinae provi-
" dentiae in rebus humanis ratio, typice accipiantur, refque
" alias ac diu poft pari modo gerendas defignare credantur.
" Cerle Origenes contra Cefum, lib. iv. p, 192, 193. cenfet,
" res illas eveniffe primis hominibus rvaixui;, hoc eft, ut-res
! More Ncvochim, p. Iii. c. jj. 1
' Ladlan, dc Vera Sapient, lib, iv, fe£l:. J,. " illae

HORiE MOSAICS. 351
'¦¦ lllae typl elTent rerum aliarum, confcriptas autera effe
" propter illos, qui dein viverent'." In a fimilar manner
the Chronicon Pafchale : Tlatra. trvi^QoXa r,a-at xai rviroi rav
xara 'X^is'ot {jLV^Yipiov th ¦nja^ov^ xat T>!S ai/a^a<riui' '^aca ya^ yj
ypa^Yi iirpoi TovTot rot <rxo7rot opa^.
P. 136. The opinion, that the angel Jehovah of the Jewifti
Scriptures was a corporeal manifeftation of Chrift, is repeat
edly maintained .by Juftin Martyr. See Apol. ii. p. 75. and
Dial, cum Tryph. p. 279, &c. See alfo Maimon. More Ne-
voch. p. ii. c. 42. in which R. Chijah, fpeaking of the ap
pearance of the three angels to Abraham, calls it "'fecretum
" magnum ;" and Chronicon Pafchale, p. 52.
P. 147. The fame opinion is advanced by Juftin Martyr.
'Ote 0 7\ao; ettoXe^e* ru Afj.z?\Yix, xai 0 tov Nat'jj vio; 0 iTratoixau-
Seis tu lYitro-j otojjiMTt TYii fia^Yii; rp^Ef, at;To; Mucrr.q Y/V^ito ra
©Ei.', rai ;^E>ea5 ixaTipue ix.iriTacrai;' fip Si xai Aapm iir£ara^ot
avTas ¦ssatYifj.ap, ita j/,yi xotto.'Sei'Tos avra ^af^aaSuaiv. Ei yap iii-
Si^uxii Ti Tou axtfJ^oiTas Tovloi Tovlat ravpot j/,ifA.aVjt,itov, uf yi'
ygaifiai it T«i; Mu(Tiu; y^afai;, 0 Aao? irlalo* e> Sb et Tji Ta^Ei
lutti ravTY,, A^aXrjx EvixaTO roc-o'jTot' xai la^yyut, Sia rov rat<pou
icryvtt, Ov ystp Sti aru; yiu^ito Mwa-vj;, Sia touTo xpiiaeut 0 Aao^
lyitna, kM' oti it apxn T)j; fi»X>I? tou ocoftaTo; Tou Iiio-oti o»to;,
apTo; TO CY,fAiiot rav ravpoV iiroiii '.
P. 157. Juftin Martyr, fpeaking of the elevation of the
ferpent by Mofes, afcribes the following peculiar notion to
Plato. O^TW; 'BTapiSuy.it ataymq Xl'Karut, xai f/.ri a.xpi'^ui; iirira-
uitaz fA.r,Si tor,aai Tvnot iitai ravpav, aWa ¦xiacr^/.a toYjaac,, fjji/ f^ila
rot inpuTot ®iat S-Jtau.it xEp^iao-Sai it Tu -aatTi imi. Kai to ei-
ff£i» avm TftloF, iTciiSr,, «? ¦»poEi7rof/.E», iiratu rut vSarut a-jiytu
¦Jaz Murium iipr.^itot ETrKpE^fcrSai To Ta ®iav ¦aticf^.a. AiuTi^at
„£, yap X'^C^" "^V '^"C* ®^°'' ^'"/V' '" >!£%"«°'^'»' " ¦^?' 'f^«>Ti i(p'-:,
SiSuai- T-.J]/ Si Tpi-!r,t, to; >.i-)(^itTi nri(fipia%tt.i Tu'iixrt ¦snivj.an,
iiirut- Ta Si T^ila «r£fi io> Tpilof^.
¦¦ Perizonii Orig. Babyl. c, ix,
"I Chron. Pafch. p. £6.
<: Dial, cum Tryph. p. i+S-
' Apol. ii. p. ly p ^^^_

352 HORiE MOSAICiE,
P. 159. TYit jAit avt ra S^axotTO^ ^uo-if xai twk o^eww uvrog e|s-
SEiao-SK 0 TaaJlo;, xai jjiif avrot auSis <I)oihxe; T£ xat AiyuTrlioi '.
Hence thefe reptiles were fo frequently placed in temples.
Xiphilinus mentions, that the emperor Adrian brought one
even from India, and placed it in a temple, which he had
built at Athens. A^piavo; Si, tote O^vjiiriot To it ran ASunait,
It u xai avToi iSpvrai, i^iiroiYiai, xai Spaxotra is avTo, aito I»Jla{
K0jt4lO-S£»Ta, atl^YiXl '.
P. 168. Our Lord alfo declares Jonah to be a type of his
refurreftion on the third day. I'his will appear in a yet
more ftriking point of view, if there be any truth in the
Jewifti tradition, that Jonah was the fon of the widow,
whom Elijah raifed from the dead. " Tradunt Hebraei,
" hunc (fcil. Jonam) effe viduae filium, quem a mortuis
" fufcitavit EliasS." Kai exSot (fcil. HXtas) yiv^i tjih z^C**
yiiia TOf via avTYii, xai ifjiiitit ¦map av]oii  ©avovla Toy lutat
luaT^it Yiyiipit IX tix^ut 0 ©EOff d'la Ta HXia .
P. 180. The Jews themfelves appear to have entertained
the fame fentiments refpefting the allegorical mode of ex
pounding the Song of Solomon, " It is certain, that they
" had by tradition fundry explications of the Scripture,
" grounded upon allegories. Philo alBrms this pofitively ;
"lib. de Therap. p. 691. and St, Paul gives us feveral ex-
" amples of it. — ^This method of explaining Scripture ought
" to be carefully confidered, becaufe it gives us to underftand
" the reafons, why the Jews have regarded the Song of Songs
" as a part of canonical Scripture, and have referred it to
" the Meflias, as we fee they do in their Targum on Cant.
" i. 8. iv. 5. vii. 14, viii, i, 4. '"
P. 226. This fymbolical Branch is exprefsly faid by the
Chaldee Paraphraft to be the Meffiah. ^11330 N3^D "jlS'l
' Eufeb. Priep, Evang. lib. i, c. 10.
' Xiphil. in Epift. p, a'54.
» Ifidor. Hifpal. de Vita et Obitu Sanft. fea. 4J.
I" Doroth. Tyr. deProph. c, vi.
' AUix's Judgment, p. 24, 25. 'Ii''T

HORiE MOSAICiE. 3.5^,
: 'mm 'nm »33D Xn'ii'Dl '-li"! J king Jhall come out of the
fons of Jeffe, and the Meffias out ofhisfons'fons^.
P. 23 5. In order to elude the force of this Prophecy, and
others of a fimilar nature, the Jews have invented the fable
of a double Mefliah ; " to one they attribute all thofe places,
" which mention his low eftate and fufferings ; to the other,
" fuch as fpeak of his power and glory. " The one they ftyle
" HDI* P n*!:;D, the other nn p n'ii'O As the Targum,
-" Cant. iv. 5, 13 n^i^DI in "13 n'^'D 1'pnD xhn '3-^'
" : CDHDN Two are thy Redeemers, Mefilas the fon of David,
" and Mejjias the fon of Ephraim^."
P. 243, The following paffage is curious, if its authenti
city may be depended upon. " Non efi: omittendum, quod
" nefcio e quo libro defcriptum in fchedis meis habeo ; no-'
" men mn* Trinitatis myfterium continere vetus fynagoga,
" qua Chrifium praceffu, tradidit. Per Jod intelligitur Pater,
" qui eft principiuta et origo rerum omnium : per He Filius,
" per quem omnia, quas fafta funt, effe coeperunt. Nomine
" Vau copulativo conjunftio Spiritus Sanftus, qui eft copula
" et nexus utriufque, et ab utroque procedit. Geminatur
'•' He propter duplicem naturam, quae eft In Chriflo, pri-
" mum divinam,'>alterum humanam naturam denotat""."
The celebrated name of God, confifting of forty-two letters,
is faid by Galatinus to be i^npn nn Cn^n'pN p OM^K 3^?
tDll'Vta nnj* nn«3 rah;i3 dti'jk "The Father God, the
" Son God, the Holy Ghoft God, three in one, one in three.''
But there is great reafon to doubt, whAher thefe words be
genuine.' " Magnum operas pretium effet, inquit CLBux-
" torfius, banc expofitionem poffe ex libris R'abbinorum •fir-
" marl, Scaliger, Dfufius, aliique in Hebraeprum monu-
" mentis verfati, negant ea in Hebraeorum monumentis ho-
" die reperiri. Quid ergo ? Exiftimo ego, Galatinum, feu
¦' Cited by Bp. Pearfon on the Creed, art. ii. note s.
1 Ibid, note r.
in Drufii Tetragrara. t. xx.
VOL. II. A a " potius

354 HORiE MOSAICiE.
" potius Raimundum Sebundum, ciijus fcrinla compilaffe
" Galatinum, Scaliger audlor eft/ veterum fcriptorum imi-
" tamentq, et haec, et alia, vel finxiffe, vel ex libris ¦Jsn^oTif
" ^aioif defcripfiffe"." The fame Galatinus afferts, that the
" name of God, confifting of twelve' letters, is nm p 3K
" Wnpn " The Father, the Son, and the Holy Ghoft "." He
cites alio the authority of Maimonides, when defcribing the
mode in which the High-Prieft bleffed the people, " Hx<y'
" benediftio cum nomine quatuor literarum, cum trlbus di-
" gitis ambarum palmarum ereftis, et duobus depreflis fie-
" bat,- ad defignandam Divinarum Perfonarum Trinitatem
" per ipfum nomen fignificatam p." I will not, however,
venture to pronounce, whether thefe two laft extrafts can
lay a better-founded claim to authenticity, than the preced
ing one refpefting, the name of forty-two letters. The fe-
- cond perfon of the Trinity is certainly mentioned more than
once in the Hebrew Scriptures, both under the title of the
Son' of Man, and the Son of God-; on which account _ we
fliould have no reafon to be furprifed, if fimilar expreffions
occurred in the writings of the Jewifti doftors. " I faw in
" the night vifions, and behold, one like the Son of Man came
" with the clouds of heaven, and came to the Ancient of
" days, and they brought him near before him. And there
" was given him dominion and glory, and a kingdom, that
" all people, nations, and languages ftiould ferve him : his
•' dominion is an everlafting dominion, which fliall not pafs
" away, and his kingdom that which fliall not be deftroyed^.
" — Lo ! I fee four men walking in the midft of the fire, and
" they have no hurt ; and the form of the fourth is like the
" Son of God' .-~-'Y\ioxi art my Son, this day have I begotten

" -Sixt. Amama de Nom, Jehovah, fe£l, xlvi,
" Drufii Tetrag. c, vi,
f Ibid. u. X.
¦I Dan, vii. 13,
¦¦ Dan. iii, 35. i " thee.

HORiE MOSAICiE. 355
" thee', — Who hath afcended up into heaven, or defcended?
" Who hath gathered the wind in his fifts ? Who hath
" bound the waters in a garment? Who hath eftabliflied
¦ " all the ends of the earth ? What is his name, and what is
" his Son's name '?"

¦ Pfalm ii. 7. and Heb. i. 5.
' Prov. XXX. 4.

THE END.

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