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under the Law. In'which it is difficult to determine what most to admire; his modesty or, his wit. For if it does' honour to his wit to maintain conclusions destitute of their premisses, it as strongly recommends his moflesty to contradict the whole teñour'of the New Testament.
But there is neither end nor measure to party-bigotry. Faustus, the Manichean, contended that the Jews and Christians got the doctrine of the one only God from the Gentiles. Is this a wilder fancy than what many modern Divines bave asserted, that the Gentiles got the doctrine of future rewards and punishment from the Law of Moses? Or are either of these more extravagant than the folly I am going to expose, namely, That the temporal sanctions of the Lavare transferred into the Gospel? Now, if you should ask whether the Gospel claimed to be a Theocracy; I suppose at first, they would say no; till they found the advantage you get over thein by this answer. And then I make no doubt, they would as readily say yes. For what should hinder them? Does the Gospel disclaim, in stronger terms, its being a TEMPORAL KINGDOM, when Christsays, his kingdom was not of this world, than it disclaims TEMPORA Ł SANCTIONS, when it says, Yca, and all that will live godly in Jesus Christ shall suffer persecution *, or than it disclaims an extraordinary providence where it 'declares that the Jews had the promise of the life that now isyi and the Christians of that which is to come ? * But not to stretch our conjectures to the lengths these men are disposed to go; let us consider how far they have already gone. They say the temporal sanctions of the Law are transferred into the Gospel: and they prove it by these two notable texts : 2 Tim. ii. 12.
t i Tim. iv. 8.
- The first-- is of St. Paựl., "Children, obey your parents in all things: for this is right. Honour thy
Father and thy Mother (which is the first com"! mandment with promise) that it may be well witla
thee, and thou mayest live long on the earth All that I hcre find transferred, from the Law to the Gospel, are the words of the fifth Commandinent. For the Apostle having said, Children, obey your parents in the Lord: for this is right; be supports his exhortation by a quotation from the Decalogne; just as any modern preacher, but This, would do, without ever dreaming of temporal sanctions in the Gospel; the observation the Apostle makes upon it being in these words-which is the first commandment with promise; as much as to say, “ You may see from thiş circumstance, how very acceptable the performance of this duty is, to God :" The only inference which common sense authorizes us to draw from it being what, in another place, he thus expresses,—Godliness (or the observance of God's commands] is profitable unto all things, having the promise of the life that now is (under the Law) and of that which is to come [under the GOSPEL]
The other colour for this clandestine transfer of temporal sanctions, is from St. Peter: “ Who is he that will harm
if you be followers of that which is good †?". So says the Apostle; and so too said his Master; to whose words Peter alludes, Fear not them which kill the body: but rather fear him which is able to destroy body and soul in hell I. But as if the Apostle had it in his thoughts to guard against this absurd vision of temporal sunctions, he immediately subjoins
But, and if ye suffer for righteousness sake, happy are ye. * Eph. vi. 2, 3. + i Pet. iii. 13. .
Matt. X. 28. C.
Our Doctor having so well made out this point, we need not wonder at his confidence, when he assures usy that there is full as good evidence of an extraordinary providence under the Christian Dispensation as under the Jewish. This though the language of Foland; Tindal, Collins, and the whole tribe of Free-thinkers, yet comes so unexpected from a Regius Professor of Divinity, that we should be very careful not to mistake his meaning.
If, by full as good, he would insinuate that an extruordinary providence was administered under botki Dispensations, I shall be in pain for his intellects : af he would insinuate, that an extraordinary providence was administered in neither, I shall be in pain for bis Professorship. But he is in pain for nothing; as the reader inay perceive by his inanner of supporting this impertinent paradox. His proofs follow with equal ease and force.--I say unto you, that if two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father: which is in Heaven *. -And every one that hath for : saken houses, or brethren; or sisters, or father, 01? mother, or wife, or children; or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life †.--Take therefore no thought saying; What shall we eat? or what shall we drink? or wherewithal shall we be clothed? for your heavenly Father: knoweth that you have need of all these things. But seekye first the Kingdom of God and his righteousness, and all these things shall be added unto you 1:--And again, I'ye ask any thing in my name, I will give it so “No more, my most wise Friend? Thou hast
my wonder; that's enough... My understanding shall * Matt. xviii. 1g.
+ Matt. xix. 29:
-John xiv. 14.
come after ;" said, onde on a time, a plain good man to a profound philocopher like this.
Now not to repeat again the illogical brayado of taking and supporting a conclusion divorced from its premisses ; such as is the contending for temporal sanctions and an extraordinary providence where there was po Theocracy, from whence they could be derived; we have here a Professor of Diviity who has his elements of Scripture-interprctation, yet to learn. The first rule of which is, 1. “That all, docs vot signify all simply, but all of one kind; and, of what kiod, the context must direct us to determine.” When, therefore, the members of Christ's spiritual Kingdom are promised they shall obtrin all they ask, this all sinust needs bet confined to things spiritual: Now when bere we find those, who are bid to leave their temporal posses: sions and propagate the Gospel, have the promise of a hundredfold, are we to seek for the performance, in Palestine, or in a better Country* ? Again, Where, under the Law, we read of temporal promises, we read liken ise that they were fulfilled. "Where, under the GOSPEE, we read that those who, for the sake of Christ, forsake houses, or brethren, or sisters, OR father or mother, or wife or children, or lands, shall receive an hundredfold; What are we there to look for? For the good things of this world, which this sharp-sigoteci Doctor is so eager and intent to find Now admit there might be no great inconvenience in receiving a hundred houses for one ;. would not a hun, dred wives a little embarrass his Professorship? And as to the house and land +-Where did he learn that this was literally fulfilled, even to those who had the best title to them if they were literally promiseri, k mean the APOSTLES, yet these we always meet on foot; Heb. xi. 16.
strangers upon earth; and without either house or home. He, who then passed for a learned Apostle; once at Ronie, indeed, got a warın house over luis head; yet let us not forget that it was but a hired one, Herè, in this Capital of the World, he received all who came to him. But though a good Divine, as times then went, họ never rose to a Regius Professors ship. - The second elementary rule of interpretation is, ". That all the promises of extraordinary blessings, made to the first propagators of the Gospel, are not to be understood as extending to their successors of all Ages, or to the Church in general.” To apply this bikewise to the thing in question. If it should be admitted that great temporal blessings were promised to the first disciples of Christ, it will not follow that their successors had a claim to them, any more than they had to their spiritual gifts and graces, such as the power of working miracles, prophesying, speaking with tongues, &c. Because as divine Wisdom saw these latter to be necessary for the discharge of their peculiar function; so divine Goodness unight be graciously pleased to bestow the Other on them, as the reward of their abundant Faith, and superior Courage in the day of trial, when the Powers of this world were bent on their destruction. But this. (blessed be God) is neither the learned Professor's case, nor mine. The worst that has befallen me, in the desence of Religion, is only the railings of the Vile and Impotent: and the worst that is likely to befal him, is only the ridicule of all the rest. Happy had it been for himself, and much happier for his hearers, bad our Professor's modesty disposed him rather to seek instruction from those who have gone before, than to impart it to those who are to come aiter. HOOKER has so admirably