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“ Schol. I.—When the context of most of those places referred to is examined, it will appear that few, if any of them, can justly

For this see Isai. xi. 11; xxvii. 12, 13; xliii. 5, 6; xlix. 11, 12; 1x. 4. Compare Jer. ii. 18; xvi. 14, 15; xxiii. 3 ; xxx. 10; xxxi. 7, 8, 10; xxxii. 37.

So Hos. xi. 10, 11; Zeph. iii. 10; Zec. viii. 7, 8; x. 8, 9, 10. "II. They shall be carried by the Gentiles to their place; who shall join themselves with the Jews, and become the Lord's people.

Isai. xlix. 22 ; xiv. 2; 1x. 9; lxvi. 19, 20; and ii. 2, 3, 4. Compare Jer. iii.

17; xvi. 19; Ez. xlvii. 22, 23; Mic. v. 3; Zec. ii. 11; viii. 20. “III. Great miracles shall be wrought when Israel is restored, as formerly when they were brought out of Egypt-viz. 1. Drying up the river Euphrates. Isai. xi. 15, 16; Zec. x. 11 ; Rev. xvi. 12;

Hos. xi. 15; Mic. vii. 15. 2. Causing rivers to flow in desart places. Isai. xli. 17, 18, 19; xlviii. 20, 21;

xliii. 19, 20. 3. Giving them Prophets. Isai. Ixvi. 18, 19, 20, 21 ; Hos. xii. 9, 10. 4. The Lord Christ himself shall appear at the head of them. Isai. xxxv. 8;

lii. 12; lviii. 8; Hos. i. 10,11; Mic. ii. 12, 13. “ IV. The Jews, being restored, and converted to the faith of Christ, shall be

formed into a State, and have Judges and Counsellors over them as formerly : the Lord Christ himself being their

King, who shall then also be acknowledged King over all the earth

Isai. i. 26; lx. 17. Compare Jer. xxiii. 4; xxx. 8, 9, 21; Hos. iii. 5;
Ezek. xxxiv. 23, 24 ; xxxvii. 24, 25; Isai. liv. 5; Obad. 21; Zec. xiv. 5, 9;

Psal. xxii. 27, 28. « V. They shall have the victory over all their enemies, and all kings and nations of the earth shall submit unto them.

For which see Isai. xi. 13, 14 ; xiv. 1, 2; xli. 14, 15, 16; xlix. 23; lx. 12; xxv. 10, 11, 12; Joel iii. 7, 8, 19, 20; Obad. 17, 18; Mic. iv. 6, 7, 8, 11, 12, 13; v. 5, 6, 7; vii. 16, 17; Zec. ii. 13; ix. 13, 14, 15, 16; X. 5, 6; xii. 6; Num. xxiv. 17; Isai. xlix. 23; lx. 10, 11, 12, 13, 14, 15, 16 ; Ixvi.

19, 20. “ VI. The Jews, restored, shall live peaceably, without being divided into two nations, or contending with one another any more.

Isai. xi. 13, 14; xiv. 1, 2; Jer. iii. 18; 1. 4; Ezek. xxxvii. 21, 22; Hos. i. 11. 2. They shall be very numerous, and multiply greatly. Isai. xxvii. 6; xliv.

3, 4; xlix. 18, 19, 20, 21; liv. 1, 2, 3; lxi. 9; Jer. xxiii. 3 ; xxx. 18, 19, 20;

xxxi. 27; Ezek. xxxiv. 11 ; xxxvi. 38, 39. 3. They shall have great peace, safety, and outward temporal prosperity.

Isai. xxxii. 16, 17, 18; xxxiii. 24; liv. 13, 14, 15, 16, 17; 1x 18, 21; Jer. xxiji. 3, 4, 5, 6; xxx. 10; xxxii. 34, 35, 36, 37, 38, 39, 40; xxxiii. 6, 7, 8, 9; 1. 19, 20; Joel üži, 17, 18; Mic. vii. 18, 19, 20; Zeph. iii. 13; Zec. iii.

9, 10. 4. They shall be very glorious, and a blessing in the whole earth. Isai. xix.

24, 25; lxi. 9; Jer. xxxiii. 9; Ez. xxxiv. 28; Zeph. iii. 19; Zec. viii. 13. “ VII. The Land of Judea shall be made eminently fruitful, like a Paradise, or

the Garden of God.

Isai. xxix. 17; xxxv. 1, 2, 7, 9; li. 3, 16 ; liv. 11, 12, 13; lv. 12, 13; 1x. 17; lxv. 17, 25; Ez. xxxiv. 26, 27 ; xxxvi. 36, 37; Joel iii. 18; Amos ix.

13, 14. “ VIII. Jerusalem shall be rebuilt, and after the full restoration of the Jews shall never be destroyed, nor infested with enemies any more.

Isai. lii. 1; xxvi. 1; lx. 18; xxxiii. 6; Joel ii. 17; Obad. 17; Zec, xiv.

10, 11; Jer. xxxi. 38, 39, 40, Ezek. xxxviii. 11. “ IX. A little before the time of the Jews' call and conversion, there shall be great wars, confusion, and desolation throughout all the earth.

Isai. xxxiv. throughout; Joel. ij. 1, 10; Zeph. iii. 8, 9; Ezek. xxviii. 25,

26; Hag. ii. 21, 22, 23; Jer. xxx. 7, 8, 9, 10; 2 Chron. xv. 3, 4, 5, 6, 7. “ So that we may say, as Balaam did, prophecying of that very time: Alas,

who shall live when God doth this! Num. Xxiy, 23.". VOL. 1. —NO. I.

L

be applied to the restoration of the Jews from the Babylonish captivity; especially considering how expressly their regard to David their King-i. e. to Christ—is mentioned, as previous to those gracious appearances of God in their favour; and also how expressly it is promised, in some of those passages, that the Jews, after the restoration referred to in them, shall never be rooted out of their land any more.

“ Schol. II.-It is not improbable that Deut. xxx. 1, 6, and many other places in the Pentateuch, refer chiefly to this greatest dispersion of the Jews, and their final restoration; though most of the phrases there used are such as suited all the eminent deliverances God wrought out for them: so that each of those deliverances might be looked upon as an accomplishment of this prediction : nevertheless those treated of in the proposition being the greatest events of the kind, it seems reasonable to consider this prophecy of Moses as chiefly centering in them, though comprehending the others as types or models, which preserve a unity of sense and design as much as any interpretations whatever can do; and indeed the passage referred to above, seems a general prophecy, that upon their return to God, they should always be delivered; with an intimation, ver. 6, that through God's gracious operation, this happy turn should be the final catastrophe of the nation. Compare Prop. 112, Cor. 1; Jackson's Credibility, lib. i. part ii. § 3, c. X., p. 169, &c. 4to.; Ap. Op. lib. i. c. xxvii. vol. i. p. 123; Patrick in loc.

“ 'Schol. III.—How far the form of government and religion among the Jews may, upon their restoration to their own land, be changed from what it originally was, we cannot certainly say; but it is exceedingly probable that so much of their ancient law will continue in force as can be reconciled with the genius and force of the Christian religion, and that God will raise up some divinely inspired prophets among them, with a full declaration of his mind and will in relation to a variety of questions on which we have not light enough to decide; and some have thought that Elias--i. e. John the Baptist, (of whom the Old Testament prophesied by that name)- will then be raised from the dead, and bear a considerable part in the glorious work of converting and settling them. Jer. iii. 15; Mal. iv. 5, 6; Jeffries' Review, p. 142; Mede on Mark i. 14, Op. p. 98, 99.”

THEOLOGICAL DEPARTMENT.

We enter upon the Theological Department of our journal by endeavouring to counteract a grievous error, respecting the human nature of Christ, which has lately shewn itself in the professing church, and which is held by a far greater number of persons than we should, from its glaring absurdity, have thought possible.

We have always held, “ that our Lord Jesus Christ, the Son of God, is God and Man: God of the substance of the Father, begotten before the worlds; and Man, of the substance of his mother, born in the world.” Or, to express it in our own words, We believe that the eternal Son of God, in becoming Son of Man, took our very nature into union with himself, with all the infirmities brought upon it by the Fall; but upheld it from sinning, and sanctified it wholly, and constrained it (in his person) to do the entire will of God.

The error, which is now brought forward, consists in maintaining that Christ took not our present nature, but took the nature of Adam before the fall: or, in other words, that Christ, to recover fallen man, became an unfallen man; that, to redeem us, he took a nature which is no more ours than the nature of angels is ours.

We should have predicated of such an error, that merely to state it would be a sufficient refutation ; but finding that it does prevail extensively, and that the “ argument” of some of the publications in which it has been maintained is authoritatively pronounced to be “conducted with the clearness and cogency of a geometrical demonstration !” we have given the question a careful examination, and find, that although errors much resembling this have been repeatedly brought forward by weak or unstable men, yet they have been always promptly and fully refuted by the orthodox Fathers, Reformers, and Divines; nor have we yet been able to find a single theologian of any note who maintains the error.

This error originates in confused notions of the person of Christ. In his one person were comprehended two natures, the Human and the Divine; each nature perfect and entire, but distinct from each other; yet making one person. Many of the early heresies proceeded from the same confusion : as that of Arius, who denied the proper Deity of Christ ; that of Nestor, who denied the personal union of the two natures; and that of Eutyches, who destroyed the proper humanity of Christ, and gave the first form of the error we are now exposing.

Eutyches was an abbot in Constantinople: he fell into an error far different from the heresy of Nestorius; for Nestorius would not grant the personal union of two natures in Christ, but Eutyches confounded the natures, and would have the human nature so swallowed up by the immensity of the divine nature in Christ, that there were not two natures in Christ, but one only, to wit, the Divine nature. He was condemned in the Council of Chalcedon. In the sixth century a great number of people, especially of monks, favouring the heresy of Eutyches, spake against the Council of Chalcedon. These were called akepalot, because they had no principal head. Another branch, which sprang up from the root of Eutyches's heresy, was the error of those who supposed that the flesh of Christ was void of all kind of human infirinity; expressly contradicting holy Scripture, which attributeth unto the body of Christ hunger and weariness, and other infirmities, which he voluntarily accepted for our sakes: (these were called ap0uproồoknto.) And where it is said, that the Lord Jesus did eat and drink; to this they answered, that he seemed to eat and drink, as he did after his resurrection; but that he had no necessity of eating and drinking. But the verity of his death stoppeth the mouth of all these heretics ; for Christ was content to taste of all our infirmities (death itself not excepted), that we might know. he will be a merciful High Priest, because he hath tasted of our infirmities, and can have compassion on those who are in trouble. The heresy of the Monothelites was a branch of the heresy of Eutyches, by a secret and crafty convoy, insinuating itself into credit again, after it was condemned in the Council of Chalcedon. They denied not directly the two natures of Christ personally united, but only affirmed, that, after the union of the natures, there was only one will and one operation in Christ. This heresy was condemned in the Sixth General Council.” -(Historie of the Church, by Patrick Symson, 1624.)

The error now brought forward is a combination of several early heresies : we shall counteract it by bringing forward, first, some clear

passages of Scripture; then some extracts from the most orthodox Confessions of all ages; a few extracts from English standard Divines; and, lastly, a copious selection of short extracts from nearly all the Fathers, Reformers, and Commentators of note, who have touched on this point: a perusal of which will convince any one, that the contrary of this error has been the uniform faith of the orthodox church, and that heresies bearing any resemblance to this have been always promptly refuted and abjured.

« But

"God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds *. now we see not yet all things put under him: but we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour; that he by the grace

of God should taste death for every man.

For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethrent." “ Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death I.'

« He took on him the seed of Abraham : wherefore in all things it behoved him to be made like unto his brethren; that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people : for in that he himself hath suffered, being tempted, he is able to succour them that are tempted $."

6. When the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons |.." “ For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.

“ For he hath made him to be sin for us who knew no sin; that we might be made the righteousness of God in him **"

“ For he is our peace.....having abolished in his flesh the enmity.....for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby” (or, in himself) ++. “In whom all the building, fitly framed together, groweth unto an holy temple in the Lord #1: That.....we may grow up into him in all things, which is the head, even Christ: from whom the whole body, fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love $8." “ Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ |III.”

* Heb. i. 1, 2. + Heb. ij. 8—11. | Heb. ii. 14. $ Heb. ii. 16, 18. Il Gal.iv. 4, 5. Rom. viii. 3. ** 2 Cor. v. 21. tt Eph. ii. 14, 16.

11 Eph. ii. 21. $$ Eph. iv. 15, 16. III Eph. iv. 13.

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