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Sufferings and Death of the MeJJiab, have invented two Messiahs; one Ben-Joseph, of the Tribe ofEpbraim, who is to be the suffering Messiah; the other Ben-David, of the Tribe of Judah, who is to triumph gloriously; and stiall raise from the Dead all the Israelites, and among them the sirst Mesjiah, Ben-Joseph.
De. Does the Scripture speak of t<wo Messiahs, and the one raising the other?
Chr. No, not a Word; but only of the Messiah-, •which shews it spoke only of one. But it mentions the twofold State of this Mesjiah; the sirst suffering, the second triumphing: Whence the modern Jews have framed to themselves these t<wo Messiahs.
De. This is shameful! and plainly to avoid the Prophecies against them.
Chr. This of Isaiah is fully explained, Dan. \x: 24, iffc. where it is said, that the Mesjiah the Prince should be cut off, but not for himself, but for the Transgressions of the People, to make an End of Sins, and to make Reconciliation for Iniquity. And that this was to be within four hundred and ninety Years after the Building of the second Temple, which I have mentioned before. De. I cannot imagine how the Jews get clear of this. Chr. They cannot. But, in Spite to it, they seek now to undervalue the whole Book of Daniel: though they dare not totally rejeel it, because it was received by their Forefathers who preceded Christ. But, about a hundred Years after Christ, they made a new Distribution of the Books of the Old Testament, disferent from their Fathers, and took the Book of Daniel out of the Middle of the Prophets, where it was placed before, and put it last of all. But more than this; to lessen the Credit of this Book, they adventured to shake the Authority of their whole Scriptures: For they took upon them to make a Distinction of the Books of the Scripture, and made them not all inspired or canonical; but some of them they called ' \yil>yget.fa, that is, holy or pious Books, thongh in a lower Class than thole called inspired or canonical Scriptures: And they put the Book of Daniel into the inferior Class. But in that 2 Book Book Daniel speaks of himself as having received these Prophecies immediately from an Angel of God. Wherein if he told us the Truth, it mull be put in the highest Class of canonical Scripture: But, if he told us false, then this Book is quite through all a Lie, and blasphemous too, in fathering it all upon God! So that the Distinction of our modern Jews confounds themselves. And, since they allow this Book of Daniel a Place among the 'Ayi<cy?2Qtt, or holy Writings, they cannot deny it to be truly canonical, as all their Fathers owned it before the Coming of Christ. And, if they throw off Daniel, they must discard Ezekiel too: For he gives the highest Attestation to Daniel that can be given to mortal Man; he makes him one of the three most righteous Men to be found in Ezek.xiv. 14, all Ages; and the very Standard olWis- 20. xxviii. 3. dom to the World.
De. What do they say to Hag. ii. 7, 9. where it is said, that Christ was to come into the second Temple?
Chr. Some of them say, That this must be meant ©fa Temple yet to be built.
De. This is denying the Prophecy: For it is said, ver. 7, I will fill Twit House with Glory, &c. And, ver.
?\ The Glory ofT H 1 s latter House And in This Lace will I givt Peace, &c. But I am not to defend the Cause of the Jews: It seems to me very desperate: I own you Christians have the Advantage of them in this.
Chr. And I hope it will have so much effect with you, as to make you consider seriously of the Weight of this Argument of Prophecy we have discoursed.
De. Let Us at present leave this Head of Prophecy. Have you any further Evidence to produce for your Christ?
(VII.) Chr. I have one more, which is yet more peculiar to him than even that of Prophecy. For whatever weak Pretence may be made of some Prophecies among the Heathen, as to some particular Events, of little Consequence to the World, yet they never offered at that Sort of Evidence I am next to produce: Which
is. is, not only Prophecies of the Fail, and that from the Beginning of the World, but also Types, Resemblances, and Exhibitions of the Fac7, in outward sensible Institutions., ordained as Law from the Beginning, and to continue till the Fail they prefigured should come to pass.
(1.) Such were the Sacrifices instituted by Goa" immediately upon the Fall (and upon his Promise of the Life-giving Seed, Gen. iii. 15.), as Types of that great and only propitiatory Sacrifice for Sin which was to come, whose Blood they saw continually shed (in Type) in their daily Sacrifices.
These were continued in the Heathen Posterities of Adam, by immemorial Tradition from the Beginning. Though they had forgot the Beginning of them, as the/ had of the World, or of Mankind, yet they retained so much of the Reason of them, as that they had universally the Notion os a vicarious Atonement, and that our Sins were to be purged by the Blood of athers suffering in our Stead: As likewise, That the Blood'of Bulls and Goats could not take away Sin, but that a more noble Blood was necessary. Hence they came to human Sacrifices; and, at last, to sacrifice the Greatest, most Noble, and most Virtuous: And such offered themselves to be sacrificed, for the Safety of the People; as Codrus, King of the Athenians, who sacrificed himself on this Account: The like did Curtius for the Romans, as supposing himself the bravest and most valuable of them all. So the Decii, the Fabii, &c. Agamemnon sacrisiced his Daughter Iphigenia for the Greek Army: And the King of Moab sacrisiced his eldest Son that should have reigned in his Stead, 2 Kings ill. 27. Thus the sacrificing (not their Servants or Slaves, but) their Children to Moloch, is frequently mentioned of the Jews; which they did in Imitation, of the Heathen, as it is said, Psal. cvi. 35, 3,6, 37, 38. They were mingled among the Heathen, and learned their Works; and they
served their Idols Tea, they sacrificed their Sons and
their Daughters unto the Idols ef Canaan, &c. Pursuant to which Notion, the Prophet introduced them arguing thus, Wherewith shall I come before the Lard, and
bnvj bow myself before the high God? Shall I come before him with burnt Offerings, with Calves of a Year old? Will the Lord be pi ased with thousands of Rams, or with tea thousands of Rivers of Oil? Shall I give my First-born for my Transgression, the Fruit of my Body for the Sin of my Soul? Micha vi. 6, 7. They were plainly searching after a complete and adequate Satisfaction for Sin: And they thought it necessary.
De. No doubt they thought so. But that did not make it necest'ary.
Chr. The Doctrine of Satisfaction is a Subject by itself, which I have treated elsewhere, in my Answer to the Examination of my last Dialogue against the Socinians. But I am not come so sar with you yet: I an* now only speaking of Sacrifices, as Types of the Sacrifice of Christ.
(2.) And besides Sacrifices in general, there were afterwards some particular Sacrifices appointed, more nearly expressive of our Redemption by Christ: As the Passover, which was instituted in Memory of the Rev demptioa of the Children of Israel (that is, the Church) out of Ægypt (the House of Bondage of this World, where we are in Servitude to Sin and Misery) in the Night when God slew all the first-born of the Ægyptians: But the Destroyer was to pass over those Houses where he saw the Blood of the paschal Lamb upon the Door-posts; and it was to be eaten with unleavened Bread, expressing the Sincerity of the Heart, without any Mixture or Taint of Wickedness: And thus it is applied, I Cor. v. 7, 8. Purge out therefore the old Leaven, that ye may be a new Lump, as ye art unleavened. For even Christ our Passover is sacrificed for us. Therefore let as keep the Fsast, not with old Leaven, neither with the Leaven of Malice and Wickedness, but with the unleavened Bread of Sincerity and Truth.
(3.) There was a double Exhibition of Christ on the great Day of Expiation, which was but once a Year: On which Day only the High Priest entered into the Holy of Holies (which represented Haven, Exod. xxv. 40. Wisd. ix. 8. Heb. ix. 24.) with the Blood
of ftf the Sacrifice, whose Body was burnt without the Cump; to shew God's Detestation of Sin, and that it was to be removed far from us; and that we must go out of the Camp, that is out of this World, bearing our Reproach for Sin, before we can be quite freed from it. See how exactly this was fulsilled in Chris, Heb. xiii. II, 12, 13, 14. For the Bodies of those Beasts ivhose Blood is brought into the Sanctuary by the High Priest for Sin, are burnt without the Camp. Wherefore Jesus also, that he m'.ght sanctify the People with his own Blood, suffered without the Gate. Let us go forth therefore unto him <without the Camp, bearing his Reproach ;for here we have no continuing City, but we seek one to com?.
The other lively Representation of Christ's bearing our Sins, and taking them away from us, which was made on the same Day of Expiation, was the Scape Gout, Lev. xvi. 21, 22. And Aaron shall lay both his Hani's upon the Head of the live Goat, and conffs ever him all the Iniquities of the Children of Israel, and all their Transgrespons in all their Sins, putting them upon the Head oft hi Goat, and shall fend him av;ay by the Hand of aft Man into the Wild:rness. And the Goat shall bear upon him all their Iniquities, into a Land not inhabited: And he shall let go the Goat in the Wilderness. This is so plain that it needs no Application.
(4.) Another express Representation of Christ was the brazen Serpent in the Wilderness, by looking upon which the People were cured of the-S^rg-J of thestery Serpents. So in looking upon Christ by Faith, the Sting of the old Serpent, the Devil, is taken away. And the lijtipg up the Serpent did represent Christ's being lifted up upon the Cross. Christ himself makes the Allusion, Job. \Y\. 1 4. As Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up; that <whosoever belieiieth in him should not peri/h, but have eternal Life.
(5.) He was likewise represented by the Manna. For he was the true Bread that came down from Heaven to nourish us unto eternal Life, Joh. vi. 31 to 36.