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Db. Then it may be delay'd for ever, unless they can tell us when they will grow better. But however these Prophecies have sailed, which spoke of the Time of the Meffiah's Coming: And they can never be a Proof hereafter; because the Time is past. So that, according to this, they were made for no Purpole, unless to shew that they were false; that is, no Propheties at all.'

But were these Prophecies upon Condition? Or was it said, that the Coming of the Messiah should be delay'd, if the Jews were finful?

Chr. No. So far from it, that it was exprefly prophefied, that the Coming of the Messiah should be in the most finsul State of the Jews, and to purge their Sins, Dan.ix. 24. Zech.x'ui. I. And the antient Tradition of the Jews was pursuant to this, That, at the Coming of the Messiah, the Temple should be a Den os Thieves. Rabbi Juda in Mafireta. And a Time of great Corruption. Talmud, tit. £1 Synedrio and de PtuJcribus, &C.

But more than this, the very Cafe is put of their being most finsul; and it is exprefly said, that this should not hinder the fulsilling of the Prophecies concerning the Coming of the Messiah, spoken of as the Son of David, 2 Sam. vii. 14, 15, 16. Psal. lxxxix. 30. 33, to 37.

But it was prophefied that they should not know their Messiah, and should reject him when he came; that he (hould be a Stone of Stumbling, and a Rock of Offence to them, Isai. viii. 14, 15.; and that their Eyes shov.fd be closed, that they should not understand their own Prophets, chap. xxix. 9, 10, ir. That their Builders should reject the Head Stone of the Corner, Psal. cxviii. 22. And the like in several other Places of their own Prophets. And thus they mistook the Prophecy concerning the Coming of Elias, whom, it is said, they knew not, but did to him what they listed; and so the fame of Christ, Matth.xv'n. 12. And it is said, 1 Cor. ii. 8. That, had they known it, they would not b^ve crucified the Lord of Glory.

G 4 De.

De. This indeed solves the Prophecies, both those of the Coming of the Mejpab, and of the Jews not kntnving him, and therefore rrjecling him: And likewise obviates this Excuse of theirs: for if they were very finsul at that Time, it was a greater Punishment of their Sin not to know, and to r.jtff their Messiah, than his not Coming at that Time would have been.

Chr. The great Sin mentioned, for which they were punished by several Captivities, was their Idolatry; the last and longest of which Captivities was that oi seventy Years in Babylon. Since which time they have forsaken their Idolatry, and have never been Nationally guilty of it since, but always had it in the utmost Abhorrence. But since their rejecting their Messiah, they have been now near eighteen hundred Tears, not in a Captivity where they might be all together, and enjoying their own Lane, Government, and Worsiip, in some Manner; but dispersed over all the World, without Country of their o»vn, or King, or Priest, or Temple, or Sacrifice, or any Prophet to comfort them, or give them Hopes of a Restoration. And all this come upon them, not for their old Sin of Idolatry, but from that Curse they imprecated upon themselves, when they crucified their M.s/iah, saying, His Blood he on us, and our Children: Which cleaves unto them from that Day to this, and is visible to all the World, but to themselves! And what other Sin can they think greater than Idolatry, for which they have been punished so much more terribly than for all their Idolatries? What other Sin can this be, but their crucifying their Messiah? And here they may fee their finful State, which they allege as an Excuse for their Missiah's not coming at the Time foretold by the Prophets, rendered tenfold more finful, by their rejecling him when he came.

De. This is a full Answer, and convincing, as to the yews. But have you any more to say to me?

(13.) Cur. I have one thing more to offer, which may come under this Head of Types, and that is, PerJons who represented Christ in several Particulars, and so might be called personal Types.


And I will not apply these out of my own Head, but as they are applied in the New Testament; which having all the Marks of the Old Testament, and stronger Evidence than these, in those Marks we are now upon, their Authority is indisputable.

(I.) I begin with Adam, who gave us Life, and Beath too: And Christ came, by his Death, to restore us to Life again, even Life Eternal. Hence Christ is called the second Adam, and Adam is called the Figure of Christ. The Parallel betwixt them is insisted on, Rom.v. \2. to the End, and i Cor. xv. 45, to 50. E<ve received her Life from Adam, as the Church frem Christ. She was taken out of the Side of Adam, when he was in a dead Sleep; and after Christ was dead, the Sacraments of Water and Blood flowed out of his Side; that is, Baptism, whereby we are horn into Christ; and the Sacrament of his Blood, whereby we are nourished into eternal Life. . *

(2.) Enoch was carried up bodily into Heaven; as Elijah: One under the Patriarchal, the other under the legal Dispensation. In both, the Ascenfion of Christ was pressured.

(3.) Noah, a Preacher of Righteousness to the old World, and Father of the new; who saved the Church by Water. The like Figure whereunto, even Baptism, doth also now save us, 1 Pet. iii. 20, 21.

(4.) Melchifedeck, that is, A7«j of Righteousness, and As/wf of Peace, and Priest of the most high Go</; who was made like unto the Son of God, a Priest continually, Heb. vii. 1,2, 3.

(5.) Abraham, the Friend of God, andFa/^rofthe Faithful, the Z/m- of the World, Rom. iv. 13. In whom all the Nations of the £«>-/<?> are blessed, Gen. xviii. 18. •

(6.) 7/W, the JEseiV of this Promise, was born after his Father and Mother were both past the Age of Generation in the Course of Nature, Gen. xvii. 17. xviii'. 11. Rom.'w. 19. Heb. xi. 11, 12. The nearest Tv/* that could be to the Generation of Christ wholly without a Man. And his Sacrifice had a very near Resemblance to the Sacrifice and Death of Christ, who lay

three three Days in the Grave; and Isaac was three Days a dead Man (as we fay in Law) under the Sentence of Death, Gen. xxii. 4. whence Abraham received him in a Figure, Heb. xi. 19. that is, of the Resurrection of Christ. And Abraham was commanded to go three Days Journey, to sacrifice Isaac upon the same Mountain (according to the Antients) where Christ was crucified, and where Adam was buried. Again, the common Epithet of Christ, i. e. The only begotten of the Father, and his belovedSon, were both given to Isaac, Gen. xii. 2. Heb. xi. 17. For he was the only Son that was begotten in that miraculous Manner, after both his Parents were decayed by Nature. And he was the only Son of the Promise; which was not made to the Seed of Abraham in general, but in Isaac shall thy Seed he called, Gen. xxi. 12. He faith not, and to Seeds, as ef many, but as of one. And to thy Seed; ivhich is Christ, Gal. iii. 16.

And as Isaac, which signisies rejoicing, or laughing for Joy, was thus the only begotten of his Parents, so Abram signisies the glorious Father; and Abraham (into which his Name was changed on the Promise of Isaac, Gen. xvii. 5. 16.) signisies the Father of a Multitude, to express the Coming in of the Gentiles to Christ, and the Increase of the Gospel; whence it is there said to Abraham, a Father of many Nations have I made thee. And in thy Seed all the Nations of the Earth shall be blessed.

Isaac, who was born by Promise of a Free-Woman, represented the Christian Church; in Opposition to Ijhmael, who was born after the Flesh, of a Bond-Maid, and signisied the Jeivish Church under the Law. See this Allegory carried on, Gal. iv. 21. to the End.

(7.} Jacob, his Vision of the Ladder (Gen. xxviii. 1 2.) sliews the Intercourse which was opened by Christ betwixt Heaven and Earth, by his making Peace. And to this he alludes, when he says, Hereafter you shall see Heaven open, and the Angels of God ascending and descending upon the Son of Man, John i. 51.


And Jacob's Wrestling with the Angel (Gen. xxxii. 24, CSV. Hos. xii. 4.) and, as it were, prevailing over him by Force to blest him, shews the strong and powerful Intercession of Christ: Whereby (as he words it, Mattb. xi. 12.) Heaven susseretb Violence, and the <violent take it by Force. Whence the Name of Jacob was then turned to Israel; that is, one who prevails upon God, or has Power over him; God representing himself here as overcome by us. And the Name of Israel was ever after given to the Church; but much more so when Christ came, as he said, Matth. xi. 1 2. From the Days of Joba the Baptist until now, the Kingdom of Heaven suffereth Violence, Sec.; that is, from the sirst Promulgation of Christ being come, thenceforward the Gentiles began to press into the Gospel, and, as by Force, to take it from the Jews. This was signisied in the Name Jacob, that is, a Supplanter; for the Gentiles here supplanted their elder Brother the Jews, and stole the Blessing and Heir/hip from them.

(8.) Joseph was fold by his Brethren out of Envy; but it proved the Preservation of them and all their Families. And Christ was fold by bis Brethren out of Envy, Mark xv. 10. which proved the Means of their Redemption. And Christ, as Joseph, became Lord over his Brethren.

(9.) Moses calls Christ a Prophet like unto himself, Dcut. xviii. 18. He represented Christ, the great Lawgiver. And his delivering Israel out of Egypt was a Type of Christ's delivering his Church from the Bondage of Sin and ft//.

(10.) Joshua, called also ^^/ij, Heb. iv. 8. overcame all the Enemies of Israel, and gave them Possession of the Holy Land, which was a Type of Heaven. And Christ appeared to Joshua, as Captain of the Host of the Z,«r</, jy. v. 14. So that Joshua was his Lieute* nans representing him.

(II.) Sampson, who, by his single Valour and fcV 0"w«

Strength, overcame the Philistines, and slew more at

his Death than in all his Lifer was a Representation of

Christ, who frW /£* Wine-press alone, and of the People

, , there

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