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infinite God is not bound by the rules and customs of puny mortals. "My thoughts are not "your thoughts, neither are your ways my ways,' "saith the Lord: for as the heavens are higher "than the earth ; so are my ways higher than your "ways, and my thoughts than your thoughts." 1 Even Moses was sent to the enslaved Israelites to deliver them, and not as an ambassador to treat with Pharaoh about their deliverance. The prophets in general were sent to the people, as well as to the princes: and, when sent to the princes, it was never to treat with them, as the ambassadors of one king with another king, (thus placing the sovereign of the world on a level with his creatures;) but as reprovers of their crimes in the name of Jehovah, or as encouraging their confidence in him. What does Mr. C. think of Jeremiah's conduct, who even counselled the people to desert Zedekiah and the princes, and to submit to the Chaldeans ?2 Did he observe 'the law of 'an ambassador?' It is awfully presumptuous, in this manner to dictate and prescribe to God what his conduct ought to be. "Who hath di"rected the Spirit of the Lord, or being his coun"sellor hath taught him? With whom took he "counsel, and who instructed him, and taught "him the path of judgment, and taught him "knowledge, and shewed him the way of under"standing?"3—It is ' the law of an ambassador,' at all times and in all cases, to obey the commands, and adhere to the instructions, of him who sent him; and not to deviate a hair's breadth, in order

',9. 'Jer.xxvii.12—17.xxxviii. 1—3. JIs.x|.'13,14.

to oblige or conciliate those to whom he is sent. If either inclination, or fear, or hope, induce him to act contrary, in any respect, to the instructions given him, he betrays his trust, and is liable to be disowned and punished by his principal.—Thus Jesus says, " I came down from heaven, not to do ""mine own will, but the will of him that sent me:"1 and he continually speaks to the same effect. His apostles also declare that, "if they were men"pleasers, they could not be the servants of "Jesus Christ." If an ambassador be sent to one people, to make proposals; and be ordered, in case they will not accede to them, to go to another people; (which is not uncommon ;) he fulfils the 'law of an ambassador,' by acting according to these instructions.

P. 56.1. 32. 'Burst out a laughing,' &c. The reader will judge how far this language suits the nature and importance of the subject. It however approaches more nearly to the actual conduct of the Jews, in our Lord's days, than perhaps even Mr. C. was aware.2

P. 57. 1. 5. 'Punished with a just punishment.' —Thus the Jews, " crucify to themselves the Son "of God afresh, &c." Therefore the old imprecation of their ancestors remains in force, " His blood "be on us and on our children."3 Oh, may "the Spirit of grace and supplication be speedily "poured out upon them," that they may " look "on him whom they have pierced," with godly sorrow and penitent faith; and thus have the curse exchanged for a blessing, and for allr Jsings! Let all Christians pray for this wilw0 ceasing. r"

1 Johnvi. 38. 'Luke vi. 25. xvi. 14. Jam. iv. 9.

1 Matt. xxvii. 25. Heb. vi. 6.

P. 57.1. 7. 'This was the case with the Gentile 'Messiah. He was sent,' &c.—Our Lord's personal ministry was principally among the Jews: bufl commission which he gave to his apostles shews, that he considered himself as the Saviour and King of all nations.1 Let it, however, be obserw to that he said, " I am sent to the lost sheep of the "house of Israel:" but he never said, 'I am sent 'to the nation of Israel:' much less was he sent to his corrupt and wicked shepherds. His profession therefore was consistent with his conduct, and it was his duty to adhere to his commission, or, " the will of his Father who sent him."

P. 57.1. 10. 'To go to king Herod/ &c.—Kink Herod died when Jesus was an infant: 3 but, had he been living, would it have been proper that Jesus, when about to enter on his ministry, should go to that cruel tyrant, who had before attempted to murder him?—Herod, the tetrarch of Galilee, (who probably is meant,) had no authority in Judea, or connexion with the Sanhedrin. Pontius Pilate was governor of Judea. Ought Jesus then to have gone to this idolatrous governor, as well as to Annas and Caiaphas and the Sanhedrin?

P. 57.1. 13. ' He never went to Jerusalem,' &c. —It would be well if men, before they publish their remarks on any book, or attempt to refute it, would carefully read the whole of it. Our Lord

> Matt, xxviii. 19, 20. Mark xvi. 15,16. Luke xht. 47,48. Acts i. 8. 'Matt. ii. 19,20.

to Jerusalem soon after he entered on his •work; and when he had hitherto, as far as xx learn, wrought only one miracle.i Nothing be more public than his conduct on this occasion; in driving the buyers and sellers from the of the temple; nothing more suited to make laim known to the rulers and priests; nothing efficacious could be even imagined, to excite to investigate that claim. Accordingly he interrogated concerning it; and the Jews "said unto him, What sign shewest thou unto us, 'that thou doest these things ?" 2 To this demand gave an answer, exactly coinciding with what ;,pake on another occasion; making his resurrection from the dead, after they had slain him, Sign, above all others, of his authority to do these things. The language in which this answer given, implying a decisive intimation of his divine dignity and power, being misunderstood, and misreported, yet remembered long afterwards, formed one of the accusations against him before Caiaphas and the Sanhedrin.3 Thus the prophecy of Malachi was fulfilled, "The Lord, whom ye "seek, shall suddenly come to his temple; even "the Messenger of the covenant, whom ye delight "in: behold, he shall come, saith the Lord of "hosts, but who may abide the day of his "coming?"4

At this time, he wrought such miracles that Nicodemus, one of the Sanhedrin, acknowledged in his own name, and in the name of other rulers and Pharisees, " We know that thou art a teacher "come from God; for no man can do these "miracles which thou doest, except God be with "him." 1 Indeed the miracles wrought by him at Jerusalem procured him a favourable reception even in Galilee.2

1 John ii. 11—13. 'John ii. 14—18. 'John ii. 19—22. Matt. xxvi. 61, 62. 4 Mai. iii. 1, 2.

This preceded the imprisonment of John the Baptist.—It was also in an early part of our Lord's ministry, that he healed the man at the pool of Bethesda, and ordered him to carry his bed on the Sabbath. On account of this he was persecuted evidently before the Sanhedrin; and made that defence, which contains as high claims of Deity and universal dominion, as can be conceived; and at the same time stated before his judges, the evidences by which those claims were supported, in the most explicit, and as the event shewed, most unanswerable manner.3

'He never went to Jerusalem!' Such an assertion should render the reader eautious how he credits other unproved assertions of the writer.

P. 57.1.14. 'And why? Because he had heard,' &c: (1. 23,24.) 'He was afraid to go to Jerusalem,' &c.—Our Lord certainly went to Jerusalem, both before and after John's imprisonment; and taught boldly at the temple without fear ofcany man, or body of men. But why should John Baptist's imprisonment by Herod make Jesus afraid of going to Jerusalem? What authority had Herod in Jerusalem? He was tetrarch of Galilee,4 while Pontius Pilate was governor of Judea. Had a

'John iii. 1,2. 'John iv. 45. 'John v. 16—47.

4 Luke iii. 1, 19, .20. xxiii. 6,7.

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