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Nations, to Facob and Israel; to Sion and the beloved City of Jerusalem; to the portion of the Lord's Inheritance. This is the very chara&ter of a Peculium, and therefore in its being appropriated to this people, it must have been appro priated to the Peculivm. Here it was fixt, fo as to dwell and be at rest here, in opposition to the rest she had fought, but could not find, nor any place of abode in any other Nation, v.7. Thus Wisdom was appropriated to them. And they are also appropriated to Wisdom. As if

. raél is called the Lord's Inheritance, v. 12. To they are said to be the Inberitance of Wisdome, v. 8. Exactly as the Peculium is described in other places, both to be the portion of Jebovah, and Fehovah to be theirs ; that they were their Beloved's, and that their Beloved was theirs. This Wisdom is plainly the same with the nóg in the sense of that Age. So it was ge nerally understood in the Canonical Book of the Proverbs. So in this very place, her serving before God in the holy Tabernacle, describes the Office of the logo-cexrepolis in Philo and the Epistle to the Hebrews. 'Enciklós Snoa is the word, very proper to this purpose of fignifying a sacerdotal Office. This fame Wisdom is faid to be Szóppose of taylon egitogo dóns, Wifd. vii. 25. απαύγασμα φωτός αισία, and έσοπlegν ακηλίδωλον και Fo ocê ev s sebas, and sixar o esclórnt wurð, v. 26. 1 As our Blessed Saviour, the Aogo is called απαύσασμα δόξης, and χαρακλής τουςάσεως αυτά, Heb. i. 3. and sinady in so many places already mentioned. The following words do farther confirm it, v. 27. Being but one, she can do all things. Here Unity and Almighty Power are ascribed to. Wisdom, as they are to the Nóga and tbe Spirit, in the Writings of the New Testament, Remaining in her Self, She maketh

all things new. Kavis: is the word.

Here therefore is the avondivides of the Spirit. - And in all Ages entring into holy Souls, She maketh then friends of God and Prophets

. This plainly must be that Spirit which is the original of Prophesy. This, if it had been in all, must have made every Member of that Peculium Friends of God and Prophets as well as Abraham. But this Mofes supposes not true, but the contrary, that all were not Prophets. This Title of Friends of God, I am apt to think, to have been taken from the custom of Kings in that Age, who then usually called their noble Favourites Friends, as ours now do Cousins. So Hushai seems to have been called David's Friend,

2 Sam. xv. 37. xvi. 16, 17, as most intimate 6 and familiar with him, and acquainted with his Secrets. This Familiarity is alluded to in those

who are thus styled in the Scriptures. So: Thy Friend, which is as thy own Soul, Deut.xiii

. C:6.

So God's speaking face to face with Mofes, is compared with a Man's Speaking to his friend, Exod. xxxiii. 11. In opposition to Visions, and Dreams, and dark Speeches, whereby he was pleased to converse with meaner Prophets, to whom he was not pleased-to discover his greateft Secrets, Numb. xii. 6,8. So concerning Abraham, who is also called the Friend of God, 2 Chron. xx. 7. Ifa. xli. 8. S. Fames ii. 23. This is given as the Token of it :Shall I hide from Abraham that thing which I do? Gen. xviii. 17.. So our Blessed Saviour to his Difciples : Henceforth I call you not Servants, for the Servant knoweth not what his Lord doth; but I have called you Friends, for all things that I have heard of my Father I have made known un. to you, S. John xv. 15. For this also the Spikrit would qualify them : The Spirit searcbeth

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all things, yea the deep things of God, 1 Cor.ii 10. The things of God knoweth no Man, but the Spirit of God, v. 11. There is therefore a admillion to this Friendship but by the Spirit, the discoverer of these Mysteries which were the privileges of choice Friends. So that they could no otherwise be Friends any more than Sons, than in reverfion, till they had a&ually received the Spirit, on which their Title to both was grounded. Thus therefore God contrived, to give them such Revelations of his Secrets as should distinguish them from other Nations, and yet withal to reserve such other Secrets from even them, as they were diftin. guished from the new Peculium, as might oblige them to submit to the terms of the GoSpel for receiving the Spirit it felf, by which they might be admitted to the Secrets of the Gospel also. They had all those Secrets discovered to them which might dire& them to Christ when he should appear among them : Types and Prophesies relating to his person, and his Office, and antecedent Revelations of their own Title to him whenever they should (come over to him on his own terms. This was more than what had been granted to any Nation besides the Jews. No other Nation had any previous Discoveries of him, unless we believe the Sibylline Oracles, and those of Hy. dafpes, genuine. Nor could they pretend any Title to him on account of their Nation, or on account of any Patriarchal Covenants wherein - he had been included. Much less on account of any previous promises of God. On the contraty, it was, with the greatest difficulty, in re

gard of the contrary prejudices of those who were concerned in preaching the Gospel to them, that the Gentiles were at length admitted to

the

the Favours of the Gospel without complete Profelytism to the Jewish Nation, by the new Revelations of the Gospel to S. Peter in the case of Cornelius, and to the Church of Antioch in the case of S. Paul and Barnabas. And when these new Revelations were made, that the Gentiles might be admitted without that Profelytism; yet, even so, they were not admitted without Incorporation into a Body confift. ing of Native Fews. This was a Favour to thar Nation, who were the natural Olive into which the Gentiles were engrafted. Yet still very consistent with their not having yet received the Spirit, till they would qualify themselves for it by entring themselves into the new Peculium. But, if their right to the Spirit it self were only in reversion, they conld have no greater right to any confequential Claims which were grounded on the Spirit. This right of knowing God's Secrets or Mysteries, spoken of in the Reasonings of the New Testament, does principally relate to the myftical Senses of the Old Testament, by which they were directed to their duty under the New. But this very plainly the Body of the Fews did not discern. So far from that, that they are faid to be blinded and hardned, till they entred into that Body wherein they might expect to receive the Spirit. The right of knowing these Mysteries, our Blessed Saviour himself

confines to his own Disciples, and admitted 1

none, even of his own Nation to it, on any other conditions than those of their listing them- felves in that number. It is given to you to know the Mysteries of the Kingdom of Heaven, but to them it is not given, S. Matth. xiii. 11.

This plainly shewed, that after the time of 34 the Gospel, none could pretend to the honoutable Appellation of Friends, as to this privi

lege

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lege of knowing God's Secrets now, without entring into the new Peculium, by which he might receive the Spirit by which these Myfi. ries were to be discerned. This was sufficien to shew, that, after the publication of the Go Spel, the Jews continuing in their Infidelity could lay no claim to the true Peculium, nor the Divine Spirit the real discoverer of Divine Mysteries. Yet we never find, that the Spirit was taken from them, as we see it was from the later Generations of the Children of Seth. It is therefore mueh more agreeable to believe, that from that time of the Posterity of Seth, it was never again restored till the Times of the Gospel, and that, even the right the Jewish Peculium had to it was only, as I said, in re.

version. 8. LXXVII. Yet this will not hinder but that the Jews The Jewish, might, and did, receive many beneficial influer many beneficiat ces of the Spirit, before they received the Spie influences of rit it felf . That cannot be denied the fews

, which S. Fustin Martyr allowed to the Heathough they had thens themselves, and which many of the HeuHotele Spirit shens acknowledged, that whatever good inPrinciple of clinations they had were derived from the DiDivine Life. vine Spirit. So good God has been to those

who had no other claim to his Beneficence, but that general one that they were his Creatures. How much more might they expect it, who befides that, were in express Covenant with bim ? were owned by himself for his own People? were taken into his peculiar care ? were governed by Divine Oracles of Urim and the Prophetick Spirit? whose very History is taken for Prophetick Symbols of future Events, and reckoned on as such in the Reasonings of the New Testament? : And this, in many instances where the facred Text of the Old Teftament it self gives no signification of any

the Spirit,

any design

more

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