Page images
PDF
EPUB
[blocks in formation]

The previous knowledge of feveral things is neceffary to the understanding the scrip

tures.

G

OD having been pleased to make use of the miniftry of men, in revealing to us his will, and tranfmitting to pofterity the divine oracles; a general knowledge, at leaft, of feveral previous articles, is abfolutely neceffary for a right understanding the holy Scriptures. We must know, for inftance, the time and country the facred penmen lived in; their language and character; the religion, manners, customs, and ufages of the people with whom they converfed; and many other particulars taken notice of hereafter.

Though there be this material difference between the facred writings, and all others, of what character foever, that the first having been infpired by the Spirit of God, their authority is divine, and confequently infallible, beyond all contradiction, as well as beyond all parallel and comparison; yet in explaining both facred and profane authors, the fame rules of common fenfe must be obferved: we must have recourse to study and meditation, we must call in the help of history, chronology, geography, and Languages; in a word, of what the learned term criticism, or the art of judging of authors and their works, and of arriving at the true fense of them. This method is abfolutely neceffary for the understanding both the Old and New Teftament; but then there is this difference between them, that the New having fucceeded the Old, and been, as it were, the accomplishment of it, the facred writers of the former have borrowed

the

the language of the latter, have perpetually alluded to it, and applied the predictions to the events of their own times, in imitation of their Divine Mafter; who always referred back to that Source. So that in order rightly to understand and explain the New Teftament, one ought to be well read in the Old, and have a true notion of the state of things in the days of the Evangelifts and Apofiles.

These are the reafons that have induced us to compose this Difcourse, as an Introduction to the Reading of the New Testament. It is indeed true, that all things neceffary to falvation are clearly and plainly revealed, and therefore fuch perfons as have neither the leifure nor opportunity of improving themselves in fuch parts of learning as are before mentioned, have yet this comfort and fatisfaction, that they may cafily find and difcover all faving Truths without much study and application; as, on the other hand, they are entirely without excute, if they neglect to fearch the fcriptures on pretence of ignorance or inability. However, it must be owned, when we come to a close and thorough examination of the holy feriptures, we fhall, unless furnished with the knowledge of the particulars above-mentioned, be continually liable to mistakes, imagine we understand what we have no notion of, or, at best, but a very imperfect one, and find ourselves puzzled and put to a stand at every turn. For want of these helps, the fcriptures are frequently ill understood, and ill explained. Some put abftracted and metaphyfical fenfes on paffages that contain plain and fimple truths, and expreffed in common terms. Others having learnt a fyftem of divinity, inftead of explaining fcripture by fcripture, by confidering the context and parallel places, wreft the word of God to their pre-conceived opinions. Others again, having regard only to the modern languages, cuftoms, and manners, cannot but mistake the meaning of the infpired writers, for want (if I may fo fay) of conveying themselves back to the time when, and country where, the facred penmen wrote. Hence it comes to pafs, that the holy fcriptures, and the chriftian religion, are fo disfigured, as hardly now to be known in the Schools and feminaries of learning; where the heads of young ftudents are filled with a thousand chimerical notions, entirely unheard of by the Evangelifts. In order to remedy thefe inconveniences, we shall endeavour to give a general knowledge of what is neceffary for the more profitable reading of the holy fcriptures, especially the New Teftament.

The Gofpel was to be preached to the Jews first, and by Jews.

I. As God defigned, and had accordingly revealed it to the world by his prophets, (a) that the gofpel fhould be preached to the Jews firft; fo was it natural, and even neceffary for JESUS CHRIST to chufe at first Difciples or Apofiles out of the Jewish Nation and Religion. It was moreover requifite that they fhould be mean and illiterate perfons, not only for the greater manifeftation of God's glory, but becaufe of that fpirit of pride and incredulity, which reigned among the rich and powerful, and rendered the precepts of the gofpel odious in their eyes, as they were inconfiftent with their prejudices and paffions. But though the Apoftles were mean and illiterate, it must not from thence be concluded, that they

(a) Ifa. ii. John iv. Acts xiii, 46.

were

were entirely deftitute of learning and judgment, or of fuch improve. ments as were neceffary to qualify them for the difcharge of their glos rious function. Though their difcourfes are commonly expreffed in a plain and familiar manner, yet you may frequently difcover in them fuch eloquence and fublimity, as could not have proceeded from men of no education: Though they are fometimes guilty of failings, as unbelief, ambition, prefumption, and the like; yet it may be faid in their behalf, that it proceeded not fo much from their own, as the general temper of their nation. Nor let it be thought a difparagement to the Apostles, that fome of them had learned and followed handy-crafts; for it may reasonably be inferred from the inftance of Jofeph, who, though he was defcended from the royal family of David, was yet a carpenter; and from that of St. Paul, who, notwithstanding his being a Rabbi, and a citizen of Rome, had learnt tent-making (b); that mechanical employ. ments were not inconfiftent with learning, or accounted a difparagement (c). Though St. John was a fisherman, yet there are feveral paffages in his go'pel, whereby we may be convinced that he was verfed in the myftical writings of the Jews; and had even fome tincture of the Grecian philofophy. Which laft will appear the more probable, if it be confidered, that this Apoftle lived for a confiderable time in Afia. The office of a Publican, which was that of St. Matthew, was indeed looked upon as fcandalous among the Jews, who were extremely jealous and tender of their liberty; but it was in fuch high esteem and repute among the Romans, that, according to Cicero (d), The order of the Publicans confifted of the choiceft of the Roman Knights, was the ornament of the city, and the fupport of the commonwealth. Hence it is evident, that though St. Matthew, in all appearance was a few; yet he could not be of the meaneft of the people, fince he had been admitted to fo confiderable a poft. These few reflections and inftances may ferve to fhew, how falfe and groundless the objections are, that were urged by the Heathens against the Apofties, as if they had been a parcel of weak and filly men. Hence, alfo, on the other hand, it is manifeft, that they had neither learning nor authority enough, as that the wonderful propagation of the golpel throughout the world, could be afcribed merely to their own powes and wisdom.

However this be, in reading the New Teftament, we must have always in our minds, That the gospel was at first preached by the Feus

and

(b) Acts xviii. 3. (c)"It was a cuftom among the Freus, of what rank or quality for ver, to teach their children fome ingenious craft or art, not only as a remedy "against idlencfs, but as a referve in time of want.We have a memo

rable inftance of this custom in thofe two brothers, Chafinai and Chanilai, "whofe ftory Jofephus relates at large:though they were perfons of pote, "they were neverthelets put with a weaver to learn the trade, which, fays "the hiftorian, was no difparagement to them, (wonσtos Ex ÖVTOS BARETTE TOIG "iπixwpions, &c.) Rabbi foje was a currier, or a leather-dreffer; Rabbi Jockanan was a fhoe-maker, and from thence firnamed Sandalar, &c." Mr. Falle's Sermon on Acts xviii. 3, p. 12, Ec.

[ocr errors]

(d) Flos equitum Romanorum, ornamentum civitatis, firmamentum reipublicæ, Publicanorum ordine continetur. Orat. pro Plancio.

[ocr errors]

and in Judea, the Evangelifts and Apostles having been all of that nation; (excepting St. Luke, who was born at Antioch in Syria, and concerning whom it is not well known whether he was a Jew, or a Heathen, when he embraced the Chriftian Religion. It is very likely that he was a Heathen by birth, but a Jewish Profelyte, as we have obferved in our preface on his gospel, and in St. Paul's epiftle to the Coloffians). For this reason, we meet, in the New Teftament, with frequent allufions to the Jewish customs and ceremonies. Their proverbs and moral fayings are often made ufe of; and for want of being acquainted with the ftyle of the infpired writers, we are apt to be at a lofs, and look for myfteries where there are none, by understanding literally what is only an allufion to fome custom or faying of the Old Teftament.

The author of the new covenant proceeded in the fame manner as the legiflator of the old had done before. God's defign in giving the children of Ifrael a law, being to diftinguish them from the rest of the world by a particular kind of worship; he adapted, in the best manner that can be conceived, the ordinances he gave that people, to their state and circumstances. Whatever might lead them into idolatry, that he forbid upon the fevereft penalties. But left they fhould, at the fame time, have an averfion for the religion he inftituted, he was therefore pleafed to appropriate to his worship, fome of the harmless cuftoms and ceremonies that were received among thofe nations whom the Ifraelites had converfed with. The fame method was obferved by JESUS CHRIST in his establishment of the religion which he revealed to mankind. Though circumcifion was a feal and token of the ancient covenant, yet the mediator of the new was circumcifed, that the Jews might have no manner of pretence for rejecting him: and, for the fame reafon, all other things relating to him were performed according to the law of Mofes The baptifm of John affured men of pardon, provided they repented of their iniquities. The Son of God had undoubtedly no need of it; yet we find that he defired to be baptized, not only that he might thereby authorize the miniftry of his forerunner, but more especially, that he might by this means fulfil all righteousness; i. e. omit no custom that was practifed by the Jews (e). JESUS CHRIST being the accomplishment of the law, it confequently ceafed to be in force at his coming: But as it was not then a proper time to reveal this mystery, our Saviour therefore obferved the law with great exactness, and even conftantly went up to Jerufalem at the folemn feafts. If he is fometimes accufed of breaking the fabbath, he answers all objections of that kind, with fuch reafons and inftances as ought to have convinced at once those that made them, that they were guilty both of calumny and fuperftition. From these several particulars it appears, how neceflary it is, for the right understanding of the New Teftament, to be furnished with fuch parts of learning, as have been mentioned above.

II. The condition mankind was in, at the time The state of mankind, and of JESUS CHRIST's appearance in the world, may of the Jewish nation in very fitly be reprefented under the idea of a perfon particular, at the time of afflicted with a deadly diftemper; and the coming our Saviour's appearance. of our bleffed Redeemner be confidered as the critical time, which was to decide

(e) Matth. iii. 15.

decide either the death or cure of that difeafed perfon. What therefore John the Baptift said of the Jewish nation, that the ax was laid unto the root of the tree (f), hath, in other words, been faid by St Paul (g), of all the inhabitants of the world. The best part of the universe was without God (h); idolatry, which then generally prevailed, being the most inexcufable fort of atheism (i), because not content with not acknowledging the true God, it rendered to creatures a worship that was only due to the Almighty Creator of all things. It is indeed no wonder, that fince the heathen worshipped for their gods monfters of uncleanness, and of all kinds of injuftice, they fhould give themselves up to the moft enormous vices, as we are told by St. Paul they did (k). But, on the other hand, the Jewish nation, that had been fo highly favoured by Almighty God, was neither more holy, nor lefs vicious than the reft of the world, as the fame Apostle obferves in feveral parts of his epiftles (1). We do not find indeed that they were ever guilty of idolatry after their return from the Babylonish captivity. But they had fallen into feveral other heinous crimes, whereby they no lefs deferved the wrath of God, or the compaffion of the great lover and phyfician of fouls. Though God had, by a very fpecial favour, committed his holy oracles to them, yet they had been fo ungrateful as to flight and neglect fo valuable a treasure. For after the gift of prophecy ceafed among them, and their Rabbins and Scribes came to interpret and comment on the facred writings, they adulterated them to that degree, that they rendered them of none effect by their falfe gloffes, and foolish traditions (m). They made the effence of their religion to confift in ceremonies, while they trod under foot the weightier matters of the law, and their worship was refolved into a fet of formal fhews and hypocritical pageantry. Puffed up moreover with arrogancy and pride at this their fpecious outfide, and for having a law, which would indeed have promoted their glory and happinefs, if they had ftuck to the true fenfe of it; they fancied they had a right to hate and defpife the rest of mankind, with whom they agreed in no one point, but in an extreme corruption of manners. Thofe authors that are moft jealous of the glory of the Jewish nation, for inftance, Jofephus, have given a moft fhocking defcription of it, in this refpect.

The account we have here given of the moral state The neceffity of of the Jews, affords us an occafion of admiring the ex

a forerunner.

cellent method God was pleased to follow when he fent his Son into the world. For hence it is evident, that it was abfolutely neceflary the Meffiah should have fuch a forerunner, as John the Baptift was. Before any precepts can be inftilled into men's minds, it is proper that the errors and prejudices which they labour under, fhould be removed; to the end that the obedience, which they render to God, may be the effect of deliberation and choice: but when their corruption is come to an exorbitant height, and their underftandings are clouded with a

(f) Matth. iii. 10. (g) Rom. i. 18. (i) Ibid. "Αθεοι ἐν τῷ κόσμω.

(1) Ibid. ii. 17, 24, iii. 9. Ephef. ii. 3. (m) Matt. xv. 3, 4, 5, &c.

(b) Eph. ii. 12. (*) Rom. i. 31, &c. Titus iii. 3.

thick

« PreviousContinue »