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Gentiles) to come in the room of God's ancient nation Israel ; and they would have the powers of the earth, and kings of the nations, to be successors to the rulers of that kingdom of God, especially to the kings that fat on the throne of David. These men are much offended, it should be now said, that as there was a constant prefiguration of Christ, as a prophet and priest, in that earthly church, so it had a constant prefiguration of his kingdom. Their chief arguments are, signs, the fathers and martyrs, and the authority of the church, or of the clergy ; but the strength of their cause lies in deceit and violence : and from them, and . those that will be stirred up by them, they that will not be alhamed of the testimony of our Lord, may expect the treat. ment of which he forewarns his followers, John xvi. 2.

2. Those that are for natural religion new dressed, and having on the Christian pame, but really set up in opposition to Christianity. These are the wise men, the orators, the “dis

puters of this world.” If any one of them shall condescend to take any notice of what's here said, it will be treated by them with scorn and contempt, and with them it will pass for nonsense, mysticism, and enthusiasm ; and, notwithstanding all their pretences to the generous principles of humanity, and liberty of conscience, some of them can also per. fecute.

The charge of enthusiasm was fome time brought by the Episcopal faction against the men of the established church; for when that faction, for the support of their cause, embra. ced the English forms, and those of the church spake of the spirituality of God's worship, and of praying in the spirit, there was a mighty cry among then against enthusiasm : and for a recompence of this their contempt of the spirit of Christ and his gifts, there came a sort of spirit upon some of that faction, and they became downright enthusiasts, according to the word of our Lord, John v. 43. And it is also very re: markable, that the Lord hath, at this day, so far confounded the language of the builders of natural religion and morality, in opposition to true Christianity, that they cannot understand one another about the very foundation of their building.

For my part, I cannot understand what should be the design of the present cry against enthusiasın, if it be not to make us conclude, that because there are false spirits, therefore there are none true; and so to fright us out of all spiri. tuality, and every thing that's above nature in religion ; and this in an age that does not seem to be in an humour for


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any thing like spirituality. But it is surprising to see the men of the established church, who were sometimes sufferers un. der the reproach of enthusiasm, beginning to talk in that fame ityle wherein their party has been reproached. And even the Judaisers will agree now in the accufation of enthusiasm a. gainst the truths of Christ by me confessed, though themselves thew full as great regard in fome things, to their own expe• rience, and that of their fathers and their prophecies, as they do to the written word of God.

Yet Christians muft not reject all fpirits, left they sin against the Spirit of Christ; and they must “ try the fpirits, « whether they be of God; because many false prophets are

gone out into the world.And if, upon trial, they find any of the marks of an antichristian, or false spirit, upon the doctrine that I teach, I am content it be rejected. If I deny, that “ Christ is come in the fieth ; " if I set up any thing that he came in the flesh to destroy ; if I seek to destroy any thing that he came in the flesh to establish ; and if that wherein 1 differ from others do not carry in it a confession, that he “ is come in the flesh :" then let my doctrine be rejected, as coming from a false fpirit. If it favour not of that Spirit

speaks not of himself,” but glorifies Christ, taking the things of Christ, and shewing them unto his people ; and if I confess not " that Jesus is the Chrift," or "deny the “ Father and the Son;" let me pass for a liar, a deceiver, and an antichrist. If I speak of the world, and if the world hear me, let me be rejected, as one of those false prophets that

are gone out into the world.” If I hear not the word of the apostles of Christ, and if I reject or add any thing to their explication of the Old Testament prophecies, and use a privaie interpretation of my own, or of any set of men ; if I speak not according to the Old Testament and the New ; let it be declared there is no light in my doctrine : and if I speak any thing against the mercitul spirit of the gospel, or the go{pel-commandment of brotherly love, then let it be said, that my

“ doctrine is not of God.” See 1 John iv. i.-8. But if it shall be found otherwise, let them that cry me down, and persecute me, as a deceiver, and false teacher, bc. take care what manner of spirit they themselves are of, and how they will answer to the judge that stands before the door ; unto whom I commit my cause.

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JOHN xviii. 36. 37. Jesus answered, My kingdom is not of this world : if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews ; but now is my kingdom not from hence. Pilate therefore faid unto him,

, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth, heareth my voice.

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UR Lord stands here before the Roman governor, accused of making himself the “ king of the Jews,” and so being against Cæfar, Luke xxiii. 1. 2. This

accufation is brought against him by men that were offended in him, because he came not to them in a temporal kingdom, against Cæsar, as they themselves desired and expected; so it came very ill from them : and Pilate, who could not but know their expectations of the Messiah, might well understand, that " for envy they had delivered him," Matth. xxvii. 18.

In answer to this charge, our Lord denies not, but confesses himself to be the promised king, and owns his king. dom. Pilate had asked him, verf. 33•

6 Art thou the king “ of the Jews ?" He answers, “ Sayest thou this thing of thyself, or did, others tell it thee of me?"

Pilate being touched with this, as respecting his method of procedure in judgment, answers with a disdain of the Jewish nation, and cafts the blame on the nation, and the chief priests, that had « delivered him to him." Here is an instance of churchrulers their delivering men to the civil magistrate to be pu• nished. Christ has forewarned his followers of this treatment; and this has been abundantly practised upon the faints and martyrs of Jesus by antichrist : but he has never given any encouragement to his churches, or their overseers, to take this course. Pilate inquires again, what he had done? Jesus, in his answer, owns his kingdom ; " my kingdom,” and “my « servants." From which Pilate infers that question, “ Art " thou a king then?” Jesus answers, “ Thou sayest that I

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am a king. To this end was I born, and for this cause came I into the world," óc.

It would seem, he shuns to own himself now the king of that nation of the Jews, who were denying him to be their king : neither does he own himself to be such a king as the Jews were looking for, or as Pilate was now inquiring about. But he confesses that he is that king that was promised to the Jews, spoken of by their prophets, and that was to come of the Jews, Matth. xxvii. 11. Mark xv. 2. Luke xxiii. 3. “ Art “ thou the king of the Jews ? Jesus said, Thou sayest.”

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Acob, when blessing Judah, spake thus of him, Gen. xlix.

“ The sceptre shall not depart from Judah, nor a “ lawgiver from between his feet, until Shiloh come, and “ unto him shall the gathering of the people be.”

This prophecy imports, i. That the chief government a. mong the children of Israel, that were to become a great nation, should be in the tribe of Judah, of which that Shiloh should come : “For Judah prevailed above his brethren, and « of him the chief ruler,” or prince, i Chron. V. 2.

2. That this government should have its end and issue in that Shiloh to come; and when this government should be utterly at an end, that Shiloh should then certainly be come.

3. That this Shiloh Tould have a collection of people under him obeying him; and when this should take place, the sceptre would depart from Judah.

Moses, in blessing Judah, Deut. xxxiii. 7. referring unto Jacob's prophecy, lays, “ Hear the voice of Judah, and bring * him (i. e. Shiloh) unto his people."

But the most notable promise of this King, the Messiah, is that made to David, which we have , recorded, 2 Sam. vii. II.-16.

C. And as since the cime that I commanded “ judges to be over my people Ifrael, and have caused thee to “ rest from all thine enemies. Also the Lord telleth thee, that “ he will make thee an house. And when thy days be ful. “ filled, and thou shalt sleep with thy fathers, I will set up “ thy feed after thee, which shall proceed out of thy bowels, “ and I will establish his kingdom. He shall build an house “ for my name, and I will establish the throne of his king6 dom for ever. I will be his father, and he shall be my

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“ fon. If he commit iniquity, I will chasten him with the “ rod of men, and with the stripes of the children of men. « But my mercy shall not depart away from him, as I took “ it from Saul, whom I put away before thee. And thine “ house, and thy kingdom shall be established for ever." « before thee: thy throne shall be established for ever.” And, 1 Chron. xvii. 10.–14. “And since the time that I “ commanded judges to be over my people Israel. Moreover, " I will subdue all thine enemies. Furthermore, I tell thee,

that the Lord will build thee an house. And it shall come

to pass, when thy days be expired, that thou must go to “ be with thy fathers, that I will raise up thy feed after “ thee, which shall be of thy fons, and I will establish his “ kingdom. He shall build me an house, and I will establish 46 his throne for ever. I will be his father, and he shall be

my son, and I will not take my mercy away from him, as " I took it from him that was before thee. But I will settle “ him in mine house, and in my kingdom for ever, and his s6 throne shall be established for evermore."

We may see in the following verses how much David was affected with that promise, when he received it. This is the word upon

which God caused him to hope, the covenant that God made with him. This great promise is much inlisted on in the Pfalms, where it is several times particularly mentioned; as, in Pfal. lxxxix. 19.-36. and Pfal. cxxxii. 11. yea, throughout the Psalms. And in the prophecies of the prophets that followed after David, this promise is explained upon and unfolded; as for instance, Il. ix. 6. 7. Jer. xxiii. 5. 6. and xxxiji. from the 15th verse to the end. We find this promise also pointed at by the angel foretelling the birth of Christ to his mother, Luke i. 31. 32. 33. ; and in the song of Zacharias, Luke i. 6y. 70. And that designation, The Son of David, given to the promised Messiah by the Jews, and to Jesus by them that believed in him, was taken from this promise. And it is to be noticed, that the great scope and sense of this promise, and the fulfillment of it in Jesus Christ, is declared in the first gospel-fermon after his afcenfion, Acts ii. 30.---35. “ Therefore being a prophet, " and knowing that God had sworn with an oath to him, " that of the fruit of his loins, according to the flesh, he " would raise up Christ, to sit upon his throne,” &c.

Now, if we consider that promise made to David, we will find it was twofold, or had a twofold aspect : first, to David's fucceflors in the throne of that same kingdom where David


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