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gal ceremonies, and there will
remain only chriftianity be-
o-un. I do not fpeak of the
followers of Mohammed; they
do not dcferve it. Their re-
X hgion



( 154 )

2. "Truths in oppofition to the vanity of human
knowledge, which is fallacious. Philofophy indeed
teaches things true in themfelves, but which are
vain and fantaflic, mean and uninterelling in re-
gard to us •, for which reafon Solomon exclaims.
Vanity of vanities^ all is vanity ! This may be ap-
plied, not only to human fciences : but alfo to all
the temporal occupations of the lives of m6n.
Hence the poet,

curas homimim I O quantum eft

in rehus inane! Pers.

The Gofpel is that pearl of the parable, which
every one who finds fells all to polTefs. Ifaiah,
fpeaking of the temporal goods of this life, fays,
it Jhall even he as when a hungry 7nan dreameth,
£nd behold he eateth •, hut he awake th^ and his foul is
empty : or as when a thirfty man dreameth^ and he-
boid he drinkethy hut he awaketh^ and hehold he is faint ^
and his foul hath appetite. Ifai. xxix. 8. Gofpel
blefiings have, on the contrary, a comforting ef-
ficacy, which fills the heart, and yields a man



folid content, (i)



3. 1'ruthy



llglonis notlilngbut thegrofs, love. Seek where you will,
fcrvile, and mercenary wor- you can never find this true
Ihip of the moil carnal Jews, worfhip, clear, pure, and
to which they have added the perfed, but among chriftians.
admiration of afalfe prophet. They only know a God inii-
- -Socrates himfelf has com- nitely lovely, &:c. Fenelon
parativelydifcovered nothing, Oeu'vrcs Philof, let. furVExif-
whilean humble though fim- tence de Dieu, p. 2.
pie woman, while a teachable (i) Gofpel-bkJJings yield fa*
jjrtifan, difcovers all in finding lid content.

Religion I Providence ! an after-ftate !

Here is firm footing ; here is folid rock ;

This can fupportus; all is fea befide;

Sinks under us; bcftorms, and then devours.

His hand the good man fallens on the fkies.

And bidi earth roll, nor feels her idle whirl.

Religion f



( ^55 )

3. truth, that is, conftancy and ftedfaftnefs,
in oppofition to the uncertainty and tranfitorinefs

of



Religion ! thou the foul of happinefs ;

And groaning Cal^oary of thee I there fhine

The nobleil iruths ; there Urongeft motives fling :

There facred violence afiauks the foul, &c.

Night Thoughts.



This is not a poetic flight.
This is a fober cool affirma-
tion of a matter of fadl. On
the one hand, all men declare,
there is no folid happinefs in
earthly poiTeiTions ; on the
other, all believers affirm, the
Gofpel affords a rich profuiion
of folid joy. The dignity of
its author — the e^vidence of its
argiwients — the genflenefs of its
precepts — the nature ^.n6. dura-
tion o^ltspromifes — thefe, and
a thoufand other bleffings,
make the richell of all ima-
ginable provilions for ration-
al joy.

Ifaiah fpeaks of temporal
xxix. 8. Our author
follows many commentators
of great name in the turn,
that he gives to this paflage :
but great names here have no
jurifdiftion ; and the fcope of
the place feems to determine
againft them. S. Jerom fays,
'* Romani, qui, fuperatis Ju-
dsis, et fubverfa Hierufalem
fub Tito et Vefpaiiano, de
vafis quondam Dei manubias



good



iV. 4.
fitit, arentibus fiti faucibus
ilumina bibit, cumqae evigi-
laverit, ardentior fitis fit, qus
caffa potione delufa eft, fic
multitudo univerfarum ^^'li^
tium, qua: Romanx fubditas
poteftati dimicaverunt contra
montem Sion, habebunt qua-
il in umbra ; et nube et fomnio
noflis dvvitiasy quas maturo
interitu derelinquent." Hie^
ro7t. Com. in loc. torn. iv.

The prophet is fpeaking of
the defiruction of Jerufalem.
The objeSis of his contempla-
tion, which are to be dellroy-
ed, are the places, ariel, the
cifjy the garrifon, the altar,
the temple. The dejiroyers ars
multitudes of all nations, Ba-
bylonians, Romans, and
others. The difpofuions of
thefe viclorious armies are
cruel, infatiaole. Their con-
quefts v/ili no more fatiate their
hatred of the Jewifh nation,
than dreaming of food will
fatisfy a hungry man. They
will go on from fiege to iiege,
from conqueil to conqueft.



obtulerunt capitolio, fuceque till they have utterly deftroy-
•virtufis et potentia: numiniun, ed the civil ftate of Judea,



«o« 'ir^s Dei putaverunt eiTe
quod fecerant quafi in fomnio
et in nodlurna vifione omnes
divitias poffidebunt. Et quo-
modo qui efunt, dormiens in
fopmis fe vefci pu^at, et qui



and difperfed the inhabit-ints
over the v/hole earth. Events
have juilified this expofition.
We do not affirm, that th(?
rich vcffcls of the temple were



( 156 )

of all earthly and corporal things. They leave
us, or we them. The faJJjicn of this world pajfetb
aivay^ fays S. Paul, it is but a figure, a vain
thing, an image, a mere appearance, yea, an ap-
pearance, which pafleth away, an image, which
efcapes us while, we think, we embrace it. The
Gofpel, on the contrary, gives us conilant and
eternal bleiTings. (2)

4. 'Triid\



no objedls to the conquerors
of the Jews ; nor do we deny,
that they, who obtained thefe
riches, found no foiid fatis-
fa6tion in them. We only
beg leave to cblerve, that the
fcope of the place requires us
to underltand the prophet, as
fpeaking not of an infatiable
third for golci, but of an in-
fatiable thirlt for co7!quef,.

No /olid bappinefs in Jcience.
That prodigy of learning,
'Jofeph Scaliger, who perfedly
pnderftcod thirteen languages,
was deeply verfed in almoil
every branch of literature,
and was perhaps one of the
greatelt fcholars that any age
has produced, found (o much
perplexity, not in acquiring
but in communicating his
knowledge, that fometim.es,
like Nero, he wiihi-d he had
never known his letters. Thus
he writes to a friend, of whom
he hadrequefted fome literary
favours. Si homo inuiilis
effes, facile hac moleilia ca-
reres. Nunc quum omnes
operam tuam pofcant, non
mirum eorum numerum mag-
num tKQy quemadmodum et
utilitas, quam ex dodtrina tua



percipiunt, infinita et inex-
liaulla eft. Ego, qui nulli
pene rei fum, effugcre non
poffum, quin tot epiftolas
quotidie fcribendi incumbat
nccemtas, ut fa?pe in menten;
ejus Neroniani veniat, utlnam
I It eras nefcirem i Epifi. 417*
Gr liter 0. Utinam nihil un-
quam. fcripfifiem 1 Ep. \,

(2) Thefajhionofthis'xvorld
pajfeth aivay. to a-)Qf,[j.a,, Hac
voce eleganter apoltolus ex-
preffit mundi 'uanitatem. Ni-
hil eft firmi, inquit, aut fo-
lidi : eft enim fades tantuniy
vel externa r.pparcntia. Cat-
-jin. in i Cor. vii. 31.

This paftage, in which S.
Paul feems to allude to /i-t-^-
/r/V^/ reprefentations, may be
parallelled with a faying of
the wife man, Prov. xxiii. 3.
Be net dcjircus of the ruler' f-
dainties ; for they are deceitful
meat. Indulge not an inordi-:
nate aife(5lion for worldly
grandeur ; for they, who pof-
fefs the moft of it, find it lefs
fatisfadory, than you ima-
gine. An ancient French di-
vine gives this juft fenfe of
the place : Trapaysi, quod in-
terpres vertit prccterit, figni-

ficat



( '^51 )

4. 'Truths in oppofition to prophecies in the
law, which were only promilcs ; the Gofpel is
the accomplifliment of thefe -, therefore jefus
.Chriil faid upon the crofs, h is finifhed -, and at an-
other time, I have finifioed the work^ which ihoti gavefl
me to do. For this reafon the Gofpel is called the
■promlfe^ becaufe it is the execution of the great ana
glorious promifes of God. God in regard to the
Gofpel calls himfelf Jehovah who is : under the
law he calls himfelf Jehovah who will be : but
under the Gofpel, who is, who was^ and who is to

come.



ficat etiam decipit. Noiite
huic mundo immodice^affici ;
nam etli figuram ac fpeciem
boni nonnullam habet, fal-
lax tamen eft, faique iVddio-
fos decipit. Scholi. Joan.
Cag7i(ei. in loc.

Archbiihop Flechier ampli-
fies the fubjeift thus. '^ The
world has nothing folid, no-
thino; durable : it is only a
faujion, and a fafhioii which
paffeth away. Yes, Sirs ! the
tQW^^rt^l friendjhips end. Ho-
nours are Ipecious titles, which
time effaces. Phafures are
amufements, which leave on-
ly a laiting and painful repent-
ance. Riches are torn from
VIS by the violence of men, or
efcape us by their own iniia-
bility. Grandeurs moulder
away of themfelves. Glory
and reputation at length lofe
themfeives in the abyffes of
an eternal oblivion. So rolls
the torrent of this world,
whatever pains are taken to
Hop it. Every thing is car-
ried away by a rapid traio of



pafTmg moments, and by
continual revolutions we ar-
rive, fi-equently without think-
ing of it, at that fatal point,
where time iinilhes, and eter-
nity begins.

*' Happy then the chriftian
foul, Vv^ho, obeying the pre-
cept of Jefus Chrift, loves
not the world, nor any thino-,
that compofes it ; who wifely
ufes it as a mean, without ir-
regularly cleaving to it as his
end ; who knows how to re-
joice without diffipation, to
forrcw Vv'ithout defpair, to de-
fire without anxiety, to ac-
quire without injuftice, to
poffefs without pride, and to
lofe without pain ! Happy
yet farther the foul, who rif-
ing above itfelf, in fpite of
the body which encumbers it,
remounts to its origin j pafies
without paufing beyond creat-
ed things, and happily lofes
itfelf in the hofomofits Crea-
tor !" Flech. Orais. fumb. de
Madeirne d^Jli?uill:n.



( 158 )

£cme. For, having accomplilhed his ancient pro-
mifes, he hath laid iirm foundations of future
glory.

5. Truihy In oppofition to the ancient Jewifh
figures, of which Jefus Chrlft is the fubilance.
The law ivas a Jloadow of ^ood things to corns : but
the Gofpcl exhibits the fubilance, the original, the
archetype of Vv'hat was reprefented in the law, the
true fpiritual Ifrael of God, the true deliverance
from fpiritual Egypt, the true manna, the true
tabernacle, the true Jerufalem, all thefe we have
undpr the Gofpei. (3)

6. 'Truth,



(3) y^/^'^ Chrift ctvas the
/uhjloMce of iht ancient figures
qf the Ja^v. A great contro-
verfy hath arifen among leai-n-
ed men, en the origin, na-
ture, and ufe of the Mcfaic
rites of relif'ion. Some con-
tend, that the Mofaic oeco-
nomy was hziman, and that
the Jews received their reli-
gion from the Egyptians ; on
the contrary, the far greater
part of both ancient and mo-
dern divines nfnrm, that the
IVlofaic difpenfation was all
diiiiney and that the heathens
derived their doftrines and ce-
remonies of religion origi-
nally frcm the Jews, and that
they dcbafcd them by mixing
with them Pa«i:an philofoDhv
and fuperllitious populnr cuf-
tcms. Tliere is a third opi-
nion, that the Jev.'ifu ritual
retained fome harmlejs Egyp-
tian ceremonies, andpurilied
them by applying them to
nobler objefts— that all erro-
ara^j notions and immoral ufa-



ges of the pagans were exprejfy
forbidden — and that the far
greater part of the Mofaic
csconomy was of fure revela-
tion, of original dinjine infti-
tution — the whole being wife-
ly adapted to the then prefent
ftate cf the Jews, and figni-
ficative of, and preparatory
to, the advent cf the perfon
and the execution of the of-
fices of Jefus Chrill. The fe-
vcral arguments are too long
to be inferted here : but fee
MarJ}?a?n Canon Chronic. fecuL
ix. Spenceri Differt. de Urim
et ^hir.i. cap. 'w.fedi. 8, &c.
Maimon, More Ne'voch, iii. 46.
Jcfeph. Cont. Ap. I. i. i. Ori-
gcn. cont. Celf. I. i. Eifeb.
Prapar. lib. xiii. 12, ^c. cSjc.
cum multis aliis.

The learned Witfius conii-
ders this fubjeft very proper-
ly under thefe propofitions.
*'' Magna atque admiranda
plane ccn~oenie7itia in religio-
n is negotio veteres inter Egyp-
tics atc^ue Hebra:03 eih Qu.-e,

cum



( 159 )

6. Truths in oppofition to the imperfed be-
ginnings under the law. We are no longer under
tutors and o;overnors : but children at full apre.
We have not received the fpirit of bo'ndage agcdn to
fear^ but the fpirit of adoption^ whereby we cry\ Ab-
ba^ Father. 1 cannot help remarking, by the way,
the ignorance of MclTieurs of Port-R.oyal, who
have tran dated this paffage My Father., infteadof
Abba Father., under pretence that the Syriac word
Abba figniiies father. They did= not know, that
S. Paul alluded to a law among the Jews, w^hich
forbady/^Z7^j to call a freeman Abba., or a free-wo-
man Imma, The apollle meant, that we were no

more



cum fortuita efie non poffit,
neceiTeeft, ut vel Egyptii fua
ab Hebneis, vel ex adverfo
Hebr^ei fua ab Egyptlis ha-
beant. Then, adds he, eas
rationes proferam, qiilbus in-
dudlos fe teflantur viri erudi-
tiiTimi, ut ex Egypt iorum
fontlbas Hebr^orum. plerof-
que rivulos derivatos ei^o. cre-
dant. Super omnibus deni-
que £7r*>ipK7tv meam fubjun-
gam," which agrees with the
fentiments of our author.
iVilJii Egyptlaca. lib. i. cap,
I. /. iii. cap. 14. lo.

Among other things he
calls the ceremonial law <l>rc;t,7ay
frcj^Jldiumy and adds, itaenim
apoitolus. Gal. iii. 23. vtcq

lt.vjo\fub lege H}elut prajidio cuf-
todiebamur, concliiji. Nin si-
rum elegerat Deus popuhim
Ifraeliticum ex omnibus gen-
tlbus in populum fibi pecu-
liarem. Ideoque eum a ca-
teris gentibus voluit eile fe-



jun£liffimum. Hoc fine le-
gem pofuit tanquam (p^ovcxy
cuJicdia:Ti ; five carcei-ein ali-
quam, qua conclufi exercita-
rentur. /. iii. r. xiv. 13.

Father ^e/nel flrikes out,
in three words, a proper me-
thod of difcourfing on John
i. 14. *' Chriil: is the fulnefs
of truth f of grace, and of
glory. I . Of truth i to verify
the types and figures of the
Jen.vijhz\raxzh.. 2. Oi grace,
to compieat the righteoufnefs
of the chrifiian church. 3. Of
glory y to crown the hoiinefs
of the. eled, and to perfetti
and ccnfum-mate the church
and religion in >6£'<a;-z'<?/;.'' ^ef-
neVs Rcjiec. ontheNe^xv TeJL ht
loc.

Thedifcuflion ofthefethrea
articles v/ould edify ccmnioii
hearers, while the introdu-
cing of difputcs about thefiril-
mentioned articles would per-,
plex and confound them.



( i6o )

more Haves : but freed by Jefus Chrifl ; and con-
fequently that we might call God Abba^ as we
may call the church Jmma. In tranllating the
paflage then, the word Abb^^ although it be a
Syriac word, and unknown in our tongue, mud
alv/ays be prclervcd, for in this term confifts the
force of St. Paul's realbning. (4^

You



(4) Ronark the igncra?2ce of
Mejfi&urs of Port Royal. Our
author had a famous difpute
with thefe f^entlcmcn. The

o

Abbot of S. Cyran, Johndu
Verger de Hauraxe, and his
difciples. Dr. Arnaud, Dr.
Nicolie, and other gentlemen
of Port Royal, were the he-
roes of the lanfenill party.
One of thempublifhed a book
entitled, The Perpetuity of
Faith y ^' which occafioncd
one of the moil famous dif-
putes, that ever was ftarted
betwixt the Roman Catholics
and the proteilants; Mr.
Claude, who was the advo-
cate of the latter, has there-
by gained the grcatefl reputa-
tion, that ever minifler did :
and on the other hand, Mr.
Arnaud, who was the princi-
pal advocate of the former,
perhaps never difplayed the
force of his genius with great-
er application than in that
difpute. We are entertained
through the whole of this fa-
mous conteft, both on one
fide and the other, with the
brighteft thoughts, and the
greatefc ftrength of argument,
that Vv^it, eloquence, reading
and logic can furnilh us
with ; each party laying claim



to the vlclcry, notwith (land-
ing the incredible pains the
Port Royal v/as at, in procur-
ing, at a very great expence,
a great number of certificates
from the Levant, v/hich yet
proved of no weight to leffen
the rerfuafion the reformed

J.

were of, concerninp- the faith
of the chriilians of thofe parts
with regard to the Eucharift.'*
Mr. Claude's anAver to the
Perpctuiie de Fay was one of
the firll: pieces that he wrote,
and it gained him jull and
extenfive reputation. Bayle
j^niaud. Rem. [o]

The gentle?nen cf Port Royal
tranfaied the pafage, . My fa~
ther. 7'he gentlemen of
Port Royal made a new French
tranllation of the New Tefta-
mcnt, and endeavoured to
procure an approbation from
the dodors of the Sorbonne,
and ^privilege from the king:
but Father Amelot, who go-
verned the chancellor Seo-uier
in matters of religion, de-
feated all their meafures ; for
he hated the Port Royal ids,
and he was alfo jull about
publilhing a tranllation of his
own. Simon y Bib. Crit. torn*
iii. c. 16.

Jhba



( i6i )

You may now pafs to the confideratlon of the
cut her of the Gofpel. Grace and truth cams by Je-
fiis Chrift. Here you may obferve what was com-
mon both to Moles and Jcfus, and what advan-
tas:es Jefus Chriil had over Mofes. (4) *•

Firft



Abba, Father. " The very-
learned Air. Selden thinks the
apoftie alludes to a cuftom a-
mong the Jews, who allowed
only freemen, and not (er-
vants and handmaids, to call
any abba, father fuch-a-one ;
or imma, mother fuch-a-one.
But this feems to proceed
upon a miilakcn fenfe and
rendering of a pafl'age in the
Talmud (Tal. Bab^ Beracot.
foL 16. 2.) which he renders
thus : Neither few ants nor
handfiiaids life this k'md of ap^
pellatioUi abba^ or father Juch-
an-one. ( dejiucefs. ad leg. Ebr.
c. iv.p. 38.) whereas it fhould
be rendered, fer'vants and
handmaids y they do not call
them abba^ father fuch-an-one j
and imma, fnother fuch-an-one»
P^ather therefore refe-
rence is had to a tradition of
theirs (^M//^. Gittin. c. iv,f.
4.) that a fervant who is ear-
ned captive, when others re-
deemedhim, if under the no-
tion of a fervant, or in order
to be one, he becomes a fer-
vant ; but if under the notion
of a freeman, he is no more a
fervant : or to the general ex-
peftation of that people, that
when they are redeemed by
the Meffiah, they Ihall be fer-
vants no more ; for fo they
lav, (T. Hisros, ^hnviith.fd,

'Vol, I.



37. 2.) '' your fathers, though
they were redeemed, became
fervants again : but you,
when you are redeemed, y^*?//
be no ynorefer'vajitSy which in
a fpiritual fenfe is true of all,
that are redeemed by Chriil,
and through that redemption
receive the adoption of chil-
dren ; and is what the apoftle
means."

This is extra£led from Dr,
GilVs Expofition of Gal. iv.
6. and the Dr. afTigns his rea-
fons for tranllating the paf-
fage in queilion differently
from Mr. Selden. Mr. Sel-
den has been charp-ed with

O

millakes of this kind before,
both by Le-Clercy and Bar-
heyrac', the latter fays, he.
frequently cites the Rabbins
without troubling himfelf to
examine whether fuch cita-
tions bejuft or no ; and the
former fays, he copies the
Rabbins, and fcarcely ever
reafons at all.

(4) Obferve the fmzlarity of
Jefus to Mofes. Mofes faid to
the Jews, A prophet fhall the
Lord your God raife up untoyou
like unto me. Among ancient
writers on this article, fee
Eufebius. Demonfl. E-van. itb.
iii. cap. 2. And among the
moderns. Dr. Jortin. Rem. on
Eccl. H:fl, -vol. i. or both, in

Y ' Bp.



( I61 )

Firfl then, Jefus Chrlfl, like Mofcs, was re-
ciprocally an interpreter^ on God's part bringing
to men the myfteries of revelation ; and on men*s
part prefenting to God their faith, piety, prayers,
and promifcs of obedience.

2. His miniftry, like Mofes's, was accompa-
nied with miracles of divine power, and glory, &:c.

3. He, like Mofes, caufed his Gofpel to be
written for a perpetual rule ; by which the church
is to condu6l itfelf to the end of the world.

But, whatever agreement there might be be-
tween Mofes and Jefus Chrifl, there is no com-
parifon of the one with the other. For

I. Mofes was not the author of the law, he
Vas only the difpenfer of it ; God himfelf pro-
nounced the moll eflential part out of the midft
of the flames, and wrote it in the end with his
own finger on tables of flone : but Jefus Chrid

is



Bp. Nenjuton's Jtxth Dlferta-
fhft on the Prophecies.

Chriftlan minifters, who
propofe the Gofpel to the
yeivs, fhould be well verfed
m this article ; for, as a learn-
ed Dutch divine hath well ob-
fcrvcd, one of their ftrongeft
prejudices again f! coriitianity
is their opinion, that chrif-
tianity is diametrically oppo-
fitc to the Mofaic religion,
and abfolutely dellrudltve of
it. The ancient Jews ex-
claimed again ft Stephen, be-
caufchefaid, Jefus Jhall change
the cuftoms, <vobich Mo/ss Jdi-
*vered. Ads vi. 1 4. And againft
S. Paul, becaufe they fup-
pofed, he perfuaded men to
njoorjhip Ged contrary to the ia<w»
xviii. 13. Wc acknowledge.



Jefus hath changed the cere-
monial cujioms inftituted by
Mofes: but we affirm, he
hath done this, not to dellroy^
but to eftablifh the morallanv t
not in oppofition to the writ-
ings of Mofes, but in perfefl
agreement with his prophecy;
a prophet Jhall God raife ///,
&:c. ** Eil quidem di-verja ;
non contraria noftra religio.
Ipfa Mofaica fat multis argu-
mentis fignificavit fui cultori-
bus, haud fe fore perpetuam,
fedcefluram aliquando melio-
riy et magis fpirituali alteri
dodtrinae veri Mefliai, quern
prophetam audiendum IVlofe*
dixerat,Dcut. xviii. 18. Hoorn^
heck contra Judicei, Prolegowt*
/, xii. 2»



( 1^3 )

is the author of grace and truths for the Gofpel Is
founded on his blood, on his propitiation, and
merit.

2. Mofes was not, properly fpeaking, the me-
diator of God's covenant with the Ifraelites, al-
though he is fo called in Scripture, becaufe he was
a typical mediator, that is, a fimple interpreter
between God and the people. If God honoured
him thus, it was neither in confideration of his
perfonal merit, nor on account of the love, which
God had for him, that fuch a covenant was made;
Mofes himfelf was a fmner, and a real mediator
he wanted himfelf : but with Jefus Chrilt, on his
own account, and for the love, which the Father
had for him, the covenant of grace was made, &c.

3. Mofes could indeed report the fentiments and
words of the people to God : but he could neither
become a guarantee for their prefent fmcerity nor
their future perfeverance: not only becaufe he could
not govern their hearts, but even becaufe he did
not know them : but Jefus Chrift is men's furety
and refpondent to God, both for the fmcerity of
their faith and holinefs, and alfo for their final
perfeverance ; for he intimately knows the hearts
of men, and, being Lord of all, bows and turns
them as he pleafes.

4. The fpirit, which accompanied the legal
oeconomy, did not proceed from Mofes, Mofes
was neither the fource^ nor the difpenfer of it :
but Jefus Chrift is the true origin of this blefling ;
it is his fpirit, which the faithful receive, of bis

fulnefs (fays S. John) have all we received^ a^d grace
for grace.

5. Mofes's miracles were wrought not by his
own, but by a foreign power : but Jefus Chrill
wrought his miracles by his own power, &c.

Y 2 Finally,



( i64 )

Finally, Mofes was only eflablirned as 2l fcrvant
over the houfe of God : but Jefus Chrifh as a
fon, that is, as mafler and heir. For Mofes in-
deed was a mere man : but Chrifl: is the Son of
God^ and God bath blejfcd him for ev3r. Of him
Mofes prophefied, when he laid. The Lord thy
God will raife up urJo thee a -prophet like unto nie^
him fiall ye hear, Deut. xviii. 15, i6. (5)

There



(5) This literal method of
explication, , of which Mr.
Clande has 5:iven the above
example, is very jullly ac-
counted the bejl way of inter-
preting Scripture, by the moft
fenfible men among both Jews
and chriilians. ** The jews,
fays a learned Swifs, ufe dif-
ferent methods of expound-
ing Scripture. A ben Ezra
reckons_/?'i;^ ways, which pre-
vail among them. Tht firjl
is the method of the eaftern
jews, and, properly fpeaking,
is no ??iethod at all. It is a
colleding of heterogeneous
articles. Thus one R.abbi
Ifaac publiflied two huge vo-
lumes on the firft chapter of
Genefis. The fecond is the
Sadducean method, which, re-
jeding all comments, takes
the ///fr/?/meaningonly. The
third rejects the literal fenfe,
and turns all into allegory.
The fourth admits the allego-
rical method, and fancifully
€xtra6ls do6lrines from points y
numeral letters, &c. lihcffth
(quod genus interpretandi op-
timum eil.) explains the literal,
genuine, and grammatical
icnie, adinits and invefiigaces



the doflrine, that arifes from
the text fo explained, and rcr
futcs and rejedls other fenfes."
Hottin^eri Thefaur. Philol. I. i.
cap. Ti.f.. I. De TheoL in ge-
7iere. ■

A m.an, who allows hiV
fancy to play with Scripture,
may make any thing of: it.
The following parallel, deli-*
veredin afermon at S. Paul's,
London, before the gentle-
men of Nottinghamfhire, on



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