SERMON VIII. VIII. Matt. xxii. 42. What think ye of Chrift? SERMON UNDER this general subject, the queftions difcuffed in my last discourse were, firft whether the general expectation of a Meffiah was founded in reason and truth and fecondly, whether that Son of Promife, deftined to vifit and redeem Ifrael, was to be a mere mortal, an illuftrious prince and conquerour, or fomething greater; of nature supra-human, and divine. And in this latter investigation I referred to the prophecies of the old Teftament; which the Jews were found moft wretchedly to have mistaken, and mifreprefented: and, in confequence VIII. confequence of fuch misinterpretations, SERMON to have rejected a faviour, and with filly expectation looked forward to a conqueror. Misjudging nation! Was it for this, that Jehovah led you forth from the land of affliction; and by a train of fplendid miracles conducted you through the pathlefs fea, and waste wilderness, to your promifed inheritance? Was it for this the light of prophecy fhone forth; beaming bleffings on mankind, and proclaiming a new æra of happiness to the world? Had those prophecies no farther afpect, than to conqueft and extended dominion; to private ambition and public injury Wretched politicians! Or ye would have known; a warlike prince, fuch as your narrow prejudices figured your Meffiah, though conquest like a flave feem chained to his triumphal car, is the greatest scourge an oppreffed nation can experience. Did increased extent of public territory ever produce an increase of private happiness: or is it not notoriously otherwife? Be that as it Р may; SERMON may the Jews in general entertained VII'. no other idea of their Meffiah, than that which worldly fplendor fuggested; the range of greatness and power. And there is a fect of Chriftians also, that hold doctrines much the fame: if indeed thofe are to be called Chriftians, who regard Chrift with fcarcely more reverence, than even the Mahometans themselves; who deny to him every character of divinity, and every degree of distinction, above Peter, James, and the rest of his followers, except that of mafter and difciple. "It is evident, fay they,' that the Jews themselves "expected nothing more than a mere "". man for their Meffiah." And then is commonly cited in proof of it this prophecy of Mofes : a a prophet Shall the Lord your God raise up unto you from among your brethren, LIKE UNTO ME. And this likeness they conclude to confift in dignity of character, rank, and nature whereas the expreffion alludes to the VIII. the office only; and the true and literal SERMON tranflation of the original is, 66 a prophet not like unto me, but as I am ws ɛɛ, one who shall sustain the prophetic office, as I do, shall the Lord God raise up unto you, from among your brethren. And if instead of a loose translation, the original had been confulted; it would have precluded fuch ground of Socinian cavil. With regard to the general affertion, that the Jews expected nothing more "than a mere man for their Meffiah ;' it is very readily acknowledged: and. the conclufion follows; that as they were charged by their own prophets, with having mistaken the fcriptures; and that charge was renewed against them by our Saviour; their opinion is no proof of the truth of the doctrine they entertained. On the other hand, * See Priestley on the Influence of Philosophy on Christianity. P, 310. VIII. SERMON if it appear from the fcriptures of the new Teftament, that Chrift is there reprefented as fomething more than mere man; the contrary opinion of the Jews tends to confirm the apparent doctrine of the new Teftament, and to fulfil the prophecies of the old. To this investigation, then let us now proceed, and enquire into the nature and character of Meffiah the Christ, as the fcriptures of the new Teftament reprefent him; with one previous obfervation: which is, that fome line is to be drawn, according to which we must admit, or reject, figurative constructions. And the proper rule of admittance I conceive to be, when the literal one implies a contradiction to reafon; or to other clear, direct, and pofitive texts of fcripture. For if, as fancy prevails, figurative meanings be arbitrarily affigned; the doctrines of the new Teftament could not be confidered as a general rule of faith or practice: but must be liable, as whim and imagi |