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the fifth book concerning the reason of the law of punisking children for the crimes of their purents. I hold it therefore not sufficient barely to reply, Aloses omitted it, that his law might thereby remain throughoilt oll ages un invincible monument of the truth of his pretences; but proceed to explain the great and principal reason of the omission. And now, ventum ad VERUM est. This leads me into one general view of the whole course of God's universal econo ny from Adam to Christ, ending in a dissertation on the true nature and genius of the ChrisTIAN FAITH, and so adding new and irresistible force to the conclusions of both my syllogisms. With this

, the ninth book, or third part of the last volume, concludes,

This I purpose to give the Public without delay*: not for any pressing necessity ay argument has of it, for I lett it not, as was insinuated, naked and supportless; but, as the reader now sees, surrounded with various ontworks, and standing strongly on its conclusien; but; principally, that I may be at hibertyto address myself to a much langer work--A fult Defence of Revelation in general and of the Christian Faith in particular, against Unbelievers of all Deroininations --A work long projected, and which my Christian profession, and still more solemur engagements in the service of religion, persuaded me was my duty, with the good leave of my brethren, to devote innyseif anto-Not to speak at present of the bigh encouragement to all attempts of this nature from the felicity of the times, which is, or would be, always urging me on, in the words of the Poet:

Is itid Va pâlir sur la Bible; ar va marquer les écueils de cette per terrible: " Pérée la sainte horreur de ce Livre divin: “ Confons dans un Ouvrage et Tindal et Collins *Débrouille des vieux tons les querelles célèbres; +46 Eclairei des Rabins les savantes ténèbres: ** Afin qu'en ta vieillesse;' un livre en maroquin " Aille offir ton travail à quelque heureux Faquin, 6 Qui; pour digne loser de la Bible éclaircie, "Te paje en faceeptant d'un JE VOUS REMERCIE.

Bolet Séc Note (*) p. 144. vol. vi.






That a future State of Rewards and Punishments was' not

taught to the People of the Jews by the Law and Religion of Moses.

GROTIUS.-“ Moses in Religionis Judaicæ Institutione, si diserta Legis respicimus, nihil promisit suprà hujus vitæ bona, terram, uberem, penuin copiosum, “ victoriam de hostibus, longam & valentem senectutem,

posteros cum bona spe superstites. Nam, SI QUID EST

ULTRA, in umbris obtegitur, aut sapienti ac DIFFICILI “ ratiocinatione colligendum est.”

EPISCOPIUS.-" In tota Lege Mosaica nullum “ vitæ æternæ præmium, ac ne æterni quidem præmii

INDICIUM VEL VESTIGIUM extat: quicquid nunc “Judæi multum de futuro seculo, de resurrectione mor“tuorum, de vita æterna loquantur, & ex Legis verbis ea

extorquere potius quam ostendere conentur, NE LEGEM “ MOSIS IMPERFECTAM ESSE cogantur agnoscere com “Sadducæis; quos olim (&, uti observo. ex scriptis “Rabbinorum, hodieque) vitam futuri sæculi Lege Mosis “nec promitti nec contineri adfirmasse, quum tamen “ Judæi essent, certissimum est. Nempe non nisi per “Cabalam sive. Traditionem, quam illi in universuin “ rejiciebant, opinionem sive fidem illam irrepsisse i asse“rebant. Et sane opinionum, quæ inter Judæos erat; “circa vitam futuri sæculi discrepantia, arguit promis“siones Lege factas tales esse ut ex iis certi quid de vita " futuri sæculi non possit colligi. Quod »& Servator noster non obscure innuit, cum resurrectionem mor


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" tuorum colligit Matt. xxii. non ex promisso aliquo “Legi addito, sed ex generali tantum illo promisso Dei,

quo se Deum Abrahami, Isaaci, & Jacobi futurum spoponderat : quæ tamen illa. collectio magis nititur

cognitione intentionis divinæ sub generalibus istis verbis “occultatæ aut comprehensæ, de qua Christo certo con“stabat, quàm necessaria consequentia sive verborum vi

ac virtute manifestà, qualis nunc & in verbis Novi “ Testamenti, ubi vita æterna & resurrectio inortuorum

proram & puppim faciunt totius Religionis Christianæ,

& tam clarè ac disertè promittuntur ut ne hiscere "quidem contra - quis possit.” : Instit. Theol. lib. iii. sect. 1. c. 2.

BULL.-“ Primo quæritur an in Vet. Testamento “ nullum omnino extet vitæ æternæ promissum? de eo " enim a nonnullis dubitatur, Resp. Huic quæstioni

optimè mihi videtur respondere Augustinus, distinguens

nomen Veteris Testamenti; nam co intelligi ait aüt " pactum illud, quod in monte Sinai factum est, aut omnia, quæ in Mose, Hagiographis, ac Prophetis continentur. Si Vetus Testamentum posteriori sensu acci

piatur, concedi FORSITAN possit, esse in eo.nonnulla “ futuræ vitæ non obscura indicia ; præsertim in libro * Psalmorum, Daniele, & Ezekielè: quanquam vel o his I Libris clarum ac disertum æternæ vitæ promissum vix ** AC NE vix quidem reperias. Sed hæc qualiacunque “erant, non erant nisi præludia & articipationes gratiæ


enim promissa babuit. terrena, & terrena TANTUM.a. Si quis contra sentiat ejus est locum dare, ubi æternæ "vitæ promissio extati; QUOD CERTE IMPOSSIBILE E$T.

---Sub his autem verbis (legis ipsius Dei intentione comprehensam fuisse vitam æternam, ex interpretationé ipsius Christi ejusque Apostolorum manifestum est.

Verùm hæc non sufficiunt ut dicamus vitam æternam " in Fodere Mosaico proinissam fuisse. Nam primo promissa, præsertim Fæderi annexa, debent esse clara

ac disecta; & ejusmodi, ut ab utraque parte stipulante • intelligi possint.“ Promissa autem hæc typica & gene? 4 ralia, non additá aliunde interpretatione, PENE IMPOSSIBILE ERAT UT QUIS. ISTO SENSU INTELLIGERET. Von XI.



Llarmonia Apostolica, Dissert. poster. c. X. sect. viii. p. 474. inter Op. Oın. Ed. 1721.

1. Thus these three great ornaments of the Protestant Religion. And what more has been said or dere by the Author of the Divine Legation? Only this, he has shewn, that the absence or oinission of a future state of rewards and punishments in the Mosaic religion is a certain mark of its divinity. Forgive me this wrong. It has indeed been objected that Bishop Bull talked very differently in an English posthumous sermon. All that I can say to this is, that, if he did so, it was not by my direction; who hold it to be unlawful to say one thing to the people, and another to their pastors. But Bishop Bull, it seems, might say what he pleased. He might, to support his opinion, say without censure, nay, with commendation, that the doctrine of a future state was amongst the Arcana of the Jews: that there was a twofold manner of teaching amongst them, one suited to rúlyar apprehensions, the other to those who had made some proficiency in knowledge* But if I venture to say so, a legion of bigots are in arms.

And do I say any other, in affirming, that during the early ages of the Jewish republica future state was not a national doctrine, but known only to some few of their leader's? Thus can the Writer quoted above abuse me, throughout a whole pamphlet, for holding the very same thing for which Bishop Bull merited his commendation; and this in an outrageous manner too, as if I had said something mnost derogatory to the honour and attributes of God. But this is the hocus pocus of controversy: When the Bishop and I have paid him in the sanié coin, that, "from the 'Bishop's pocket, shall be true orthodox sterling; which, from inine, comes out 'clipt, washt; and counterfeit. But the man's a bungler; and neither understands clean conveyance, 'nor has assurance enough to outface the fraud. Fór,,conscious, as it were, of an ill-played trick, he patches up the cheat in this slovenly manner, Surely, (says he) there is a great difference beturen indus: tricusly keeping 'a'thing out of sight, and industriously

*'An Examination of Mr. Warburton's Second Proposition, &c: in an epistolary dissertation addressed to the Author, p. 105, just Row come to my hands.


propagating it amongst all who WERE ABLE AND WILLING TO RECEIVE IT. p. 125. Illustrious distinguisher! Does not the. Bishop's industriously propagating it amongst all who are able and willing to reccice it, imply the keeping it out of sight from the rest ? And does not My industriously. keeping it out of sight from the rest, imply the propagating it amongst all who were able and willing to receive it? But, in this case, I have done more than by implication; I have said over and over again, that it was cominuvicated to the few able to receive it. I did not indeed add willing. That discovery was reserved for the wonderful penetration of our Author. I had no conception but that every

Jew was willing enough to receive not only the promise of the life that notu is, but of that which is to come : but it is a reasonable question whether they were as able; and would not then have quitted both the school and school-inaster that was to bring them to Christ long before the good time he had appointed. But these are matters above our Author's cornprehension. He will needs know why God acted thus mysteriously. I will tell him when he inforins me (and perhaps before) why America for so many ages was debarred the light of the Gospel. Were not these liis offspring as well as the sons of Abraham? But this is the advantage that he and his fellows take with the ignorant. They cry out, What! a religion from God without a future state? No. Rather than this, any thing. They will go a text-hunting, lie at catch for an ambiguity, divorce the sentence from its context, strip it naked; and if, after all this violence, it does but squint their way, see here, say they, as clear a proof of it as from the preaching of Jesus. Yet let these texts but speak for themselves, or without any other prompter than the context, and we shall soon see that there is not one of all they have ever produced, in the period in question, that can by any rules of good criticism be made to signify the least notice of a future state, otherwise than in a secondary and spiritual sense. In the mean time let no good man be scandalized with their clamour. All such shall soon see this ternpest of malice and bigotry dispersed, and the Scripture of God at last vindicated even from its worst and most fatal mischief; X ?


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