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which had been drawn uy by that suund Protestant, bishop Andrews, and yet his rancorous enemies have, in the very face of evidence, continued to assert that he followed the pontifical.
About the same time he undertook to overthrow an institution which some private persons had formed to buy in impropriations. This design appeared to be good and charitable, but in reality it was a masked battery against the Church; the projectors of it intending to set up stipendiary lecturers of the Puritan stamp in all the great market towns. .
On the 13th of May, 1033, the bishop of London went to Scotland to be present at the King's coronation, and while there, was sworn a privy counsellor of that kingdom. During his residence in Scotland, he formed the design of bringing that Church to an exact conformity with the Church of England. That design was a favourite one with the late King; but, when he found that his Northern subjects were much set against such a conformity, he laid it aside. His son, however, was more determined, though, it must be confessed, that the complexion of the tiines was far from being favourable to the project.
[To be concluded in our next.]
SACRED CRITICISM. No. XIX.
Matt. xxiii, xxiv, xxv,
(Continued from Vol. VI. p. 90.)
TO THE EDITOR OF THE ORTHODOX CHURCHMAN'S
SIR, I NOW, at length, resuine the intended consideration I of the several Scripture-Texts, usually adduced to supporų the “ received hypothesis,” that, the enquiry of our Lord's disciples about " the sign of his presence,” Matt.
xxiv. 3, relates to the destruction of the temple and city of Jerusalem by the Romans, A. D. 70.--A considerátion, unavoidably suspended, from Vol. V. p. 349, by the intervening reveries of your mystical correspondent, JuDenis, idly diverting publicatiention aťthis awful and eventful crisis, from (I will venture to say) the most probable termination of the grand prophetic period of 2,300 days, about A. D. 1880, hitherto proposed ; towards exploded and uninteresting past epochs, by the aid of his magical talisman, the munifold completion of prophecy; which reluctantly compelled me to animadvert thereon, in the last communication, for February, p. 72;—and since that time, I have been engaged by other urgent and more pressing avocations; especially the important Popish controversy, now subsisting in IRELAND.
1. Of these Texts, (enumerated, Vol. V. p. 74) the most specious and imposing, is unquestionably, Matt. xvi. 28. With this, therefore, I shall begin; and the better to ascertain its true meaning and import, shall recite the whole passage, of which it forms the conclusion.
21. “From thenceforth, began Jesus to shew unto his disciples, how that he must depart unto Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised again the third day.
22. “ Then Peter, taking him aside, began to rebuke him, saying, Mercy on thee, Lord! This shull by no means befal thee! But he turned, and said unto Peter, Get thee behind me, Satan, thou urt' an offence unto me; for thou mindest not the things of God, but the things of men.
24. “ Then said Jesus unto his disciples, if any one is willing to come after me, let him deny himself, and take up his cross, and follow me : For whosoerer muy be willing to save his life, shall lose it ; and whosoever shall lose his life for my sake, shall find it: for what is a man profited, if he gain the whole world, but lose his own soul? or, what shall a man give as un equivalent for his soul?
27. “ For THE SON OF Man is to come hereafter in the glory of his Father, with his angels, and then shall he render to etery man according to his practice :
28. “ Verily I say unto you, there are some of the bystanders, who shull by no means taste of death, until they see the Sox or Man coming in his kingdom.'
The following seems to be the import of this important passage :
The grand doctrine inculcated in and throughout the gospel, is, that “ Mankind might believe that Jesus is THE CHRIST, THE SON of God; and that believing, they may have [eternal] life, in his name.” John xx. 31. Accordingly, when our Lord approached toward the close of his divine Mission, he required and received of his disciples, through Peter, that signal profession of faith, “ Thou art The CHRIST, THE SON OF THE LIVING GOD;" Matt. xvi. 16. which is tantamount thereto; but he strictly charged his disciples, not to divulge the doctrine at present. — 20. From thenceforth, he began to prepare them for his approaching sufferings and death; and for the persecutions they also were to undergo for preaching that doctrine after his resurrection. And after rebuking Peter as severely, for deprecating his passion, as he had applauded him before, for that noble profession of faith; he animates his disciples in genrral, “ to persevere unto the end,” in their arduous and perilous ministry, by the dread of future punishment, and hope of future reward. “Whosoever may wish to save his life here,—by denying Christ before men,—shall lose it hereafter; and whosoever may lose his life here,-by confessing Christ before men,-shall find it hereafter.”—Compare Matt. x. 32-39: Here, our Lord, under the same term, Jugen, « life,” includes both «ihe animal life,” and
VEOMA, “ the spiritual life, 1 Thess. v. 23; in which latter sense, as a higher and nobler principle of existence, it is justly rendered, “ the soul,” in our public translation of the next sentence, stating its infinite superiority above the former; in perfect conformity with our Lord's foregoing discourse-“ Fear not them that kill the body, but are not able to kill the soul; but rather fear Him, who is able to destroy both soul and body, in hell.” Matt. x. 28. N. B. In the foregoing Number for March, p. 149. an excellent vindication of our public Translation, (following the earlier versions, the Bishop's Bible, the Geneva, &c.) against a mischievous, modern mis-translation of the 26th verse, rendering tugon “ life;" and degradingly and inconclusively confining it to “ the present life," is given by a valuable Contributor to the Orthodox Churchman's Magazine, Spencer Cobbold. There cannot, indeed, be a more important service rendered to the cause of THE TRUTH, nor inore consonant to the original institution of this Miscellany, than the detection and es posure of those “ false interpretations” of Scripture, that abound in the pages of modern Reviewers, Critics, and Divines.
And our Lord proceeds to fix the time of that special reward, reserved for the faithful witnesses of the Law and of the Gospel, namely, at his second coming in glory, at “ the regeneration,” or “ resurrection of the just;" Dan. vii. 27; and xii. 2-3; Matt. xix. 27-29; Luke xiv. 14; Acts, iii. 21; Matt. xxiv. 30–31; 1 Thess. iv. 16; 1 Cor. xv. 23; Heb. ix. 28; Rev. xi. 3-12; and XX. 4.
It has been excellently observed by Bishop Hurd, that “ the Christian prophets, like the Jewish, bespake our attention to what they reveal of the greater and more distant events in their dispensation, by other less momentuous prophecies, which were speedily to be accomplished; thus impressing upon us an awful sense of their divine foresight, and procuring an easy credit from us to their subsequent predictions.” Hurd on Prophecy, p. 161.
Thus, when oUR LORD, as the tutelar God of ISRAEL, commissioned Moses to lead forth the Israelites from their Egyptian bondage, He was pleased to give him a “sign” or token of his divine protection throughout, to the promised Land, forty years after ; by an incident to be accomplished, shortly after the exode; “ When thou hast brought forth the people, ye shall serve God upon this mountain--of Horeb." Exod. iii. 12. - . .
And in like manner, on the present occasion, OUR Lord, to encourage his drooping Disciples, under the gloomy prospect of persecution and death for his sake, and to induce them to look forward with joyful hope to his second advent, and that extraordinary resurrection (etarasagis, Phil. iii. 11.) reserved for his faithful followers of the Law, and of the Gospel, was pleased to conclude his discourse with a solemn assurance, that “ some of them, standing by, (and among them, John, at least, John xxi. 22.) should live to see the accomplishment of , another prophecy of Daniel; namely, Christ's coming in his kingdom, or in judgment, “ to destroy their city and sanctuary,” by “a people," who should be the executioners of his vengeance, the Romans; at the appointed season, “ after the expiration of the serin wecks and sixty-two weeks,” or €9 weeks of years, ending, (as shewn before) A. D. 63. Dan. ix. 20.
That this was the prophecy alluded to, and not Dan. vii. 13. is evident from our Lord's comment, in a subsequent discourse: “When, therefore, ye see the abomination of desolation, spoken of by Daniel the prophet, (Dan. ix. 27; xii. 11) standing in the holy place'; Let him that readeth, understand); &c. or, as more clearly explained, without a figure; " When, therefore, ve see Jerusalem surrounded by encampments; then know that it's desolation is nigh,” &c. Matt. xxiv. 15; Luke; xxi: 20.-Here, the amibiguous terin, odote, “ see," (upon which so inuchi stress has been laid; in the present case; as denoting personal appearance) clearly relates to the event : and to guard, we may presume; against the ain' biguity of Matthew's expression, “ until they see the Son of Mán, &c. the subsequent Evangelists have dropped the mention of his person: until they see the kingdom of God' aclurilly come iri power, (sanaudurar' ev'durauer) Mark, ix. I; or simply; " until they see the kingdom of God." Luke ix. 27. But this phrase, the kingdoni of God in power, is employed by St. Paul, to express the miraculous power, or rod of chastisement, by which the Gospel was at first promoted. 1. Cor. iv. 20–21. while the term unia formly applied to our Lord's personal appearance, Dan. vii. 13. is, ofeole, or ofculcii, or openclar, which unequivo-> cally signifies “to view," or " be viewed.” Sée Matt. xxiv. 30; xxvi. 64; Rev. i: 7; Heb. ix. 28. &c. ,
Shortly after this depressing discourse of our Lord's « predicted sufferings, before he was to enter into his glory;" Luke, xxiv. 26. for the further, and more iin mediate encouragement of his disciples, he was pleased to give them a pledge of his future glory, and of their future resurrection, in that ecstatic vision of his stu-' pendous transfiguration' on Mount Tabor, and of the apo" pearance of his faithful servants Moses and Elijah, in glory; recordedminutely by the three Erangelists; referred to' by Peter, and alluded to by John, two of the eye witnesses.
"For;” says Peter, “ IVe certified to you thie power and presence of our Lord Jesus CHRIST; not attending" to the sophistical fables, bat having ourselves been made eye-witnesses of his Majesty-on the holy mount," 2 Pet. i: 16% 18.And we," says John • beheld his glory; 'a glory suitable to the only genuine Son of God." John, . i. 14, or conformable to the representations of his glory, by Isaiah, vi. J; Daniel, vii. 13; Rev. i. 1918. &c.
Vol. Vél. Churchm, Mag. July, 1804. D Having
jord Jes havioge holy and his glojohn,