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well as he could, against the arguments of christians. Offended at first with the gross notions, which his own people had formed of the kingdom of the Messiah ; and mortified at seeing how open they lay to our objections, he endeavored to retine them. “We expect, says he, a temporal kingdom “ of the Messiah, not for the gratifying of our pas“ sions, not for the acquisition of riches, neither “ for the obtaining of eminent posts, nor for an easy

life in this world : but for the glory of the “ God of Israel, and for the salvation of all the in“ habitants of the earth, who, seeing the Jews “ loaden with so many temporal blessings, will be “ therefore induced to adore that God, who is the

object of their worship.”* My brethren, apply the reflection, that you just now heard, to this ingenious objection.

5. If the glory of the king Messiah do not shine so brightly in the present economy, as to answer the ideas which the prophet have given of it; we expect to see it shine with unexampled lustre after this æconomy ends. When we say that the kingdom of the Messiah is not of this world, we are very far from imagining that this world is exempted from his dominion. We expect a period, in which our Jesus, sitting on the clouds of heaven in power and great glory, elevated in the presence of men and angels, will appear in tremendous glory to all those, who pierced him, Rev. 1. 7. and will enter into a strict scrutiny concerning the most horrible homicide, that was ever committed.

* This learned Jew was of Saville in Spain, and, after he had escaped from the prison of the inquisition by pretending to be a christian, practised physic at Amsterdam. There he professed Judaism, and endeavored to defend it against christianity in a dispute with professor Limborch. The passage quoted by Mr. Saurin, is the last of four objections, which he made against the christian religion. The whole was published by Limborch, under the title, De veritate religionis christianæ amica collatio cum erudito Judæo. Gouda. 4to. 1687. The inquisitors exasperated this celebrated Jew, Limborch confuted him : but neither converted him; for he thought that every one ought to continue in his own religion; and said, if he had been born of parents, who worshipped the sun, he should not renounce that worship.

We expect a period, in which the plaintive voices of the souls under the alter, will be heard, chap. vi. 9. a period, in which they will reign with him, and will experience ineffable transports, in casting their crowns at his feet, in singing the song of Moses the servant of God, and the song of the Lamb, and in saying, Alleluia ! for the Lord God omnipotent reigneth, Let us be glad and rejoice, and give honor to him, chap xix. 6. 7. And we do not expect these excellent displays, merely because they delight our imaginations, and because we have more credulity than means of conviction, and motives of credibility. No such thing. The miracles, which our Jesus hath already wrought, are pledges of others, which he will hereafter perform. The extensive conquests, that he hath obtained over the Pagan world, prove those, which he will obtain over the whole universe. The subversion of the natural world, which sealed the divinity of bis first advent, demonstrates that, which will signalize his second appearance.

The kingdom of the Messiah is not of this world, therefore it is a kingdom of truth, therefore Jesus Christ is the Messiah promised by the prophets. In explaining the prophecies thus, we give them not only the most just, but also the most sublime sense, of which they are capable. To render those happy who should submit to his empire, was the end of his coming. But let us not forget, every idea of solid happiness must be regulated by the nature of man.

What is man? He is a being divested of his privileges, degraded from his primitive grandeur, and

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condemned by the supreme order and fitness of things to everlasting misery.

Again, What is man? He is a being, who, from that depth of misery into which his sins have already plunged him, and in sight of that bottomless abyss into which they are about to immerse him for ever, crieth, Owretched man that I am ! who shall deliver me from the body of this death, Rom. vii. 24.

Once more, What is man? He is a being, who, all disfigured and debased as he is by sin, yet feels some sentiments of his primæral dignity, still conceives some boundless wishes, still forms some immortal designs, which time can by no means accomplish.

This is man! Behold his nature! I propose now two comments on the ancient prophecies. The interpretation of the synagogue, and the interpretation of the christian church : the commentary of the passions, and that of the gospel. I imagine two Messiahs, the one such as the synagogue thought him, the other such as the disciples of Jesus Christ represent him. I place man between these two Messiahs, and I demand, which of these two heroical candidates would a rational man choose for bis guide ? Which of these two conquerors will conduct him to solid felicity? The first presents objects to him, sensible, carnal, and gross : The second proposeth to detach him from the dominion of sense, to elevate him to ideas abstract, and spiritual, and, by alluring his soul from the distractions of earthly things, to impower him to soar to celestial objects. The one offereth to open as many channels for the passions, as their most rapid flow may require : the other to filtrate the passions at the spring, and to keep all in proper bounds by giving to each its original placid course.

The one proposeth to march at the head of a victorious people, to animate them by his valor and courage,' to enable them to rout armies, to take garrisons, to conquer kingdoms : The other offereth to disarm divine justice ; like David, to go weeping over the brook Cedron, 2 Sam. xv. 23. John xviii. 1. to ascend Mount Calvary; to pour out his soul an offering on the cross, Isa. liii. 12. and, by these means, to reconcile heaven and earth, I ask, Who, the Jews, or we, affix the most sublime meaning to the predictions of the prophets ? I ask, Whether, if the choice of either of these Messiahs were left to us, the christian Messiah would not be infinitely preferable to the other ? Our Jesus, all dejected and disfigured as he is, all covered as he is with his own blood, is he not a thousand times more conformable to the wishes of a man, who knows himself, than the Messiah of the Jews, than the Messiah of the passions, with all his power, and with all his pomp?

III. It only remains to examine, my brethren, whether this Jesus, whose kingdom is not of this world, have many subjects. But alas ! To put this question is to answer it; for where shall I find the subjects of this Jesus, whose kingdom is not of this world ? I seek them first among the people, to whom were committed the oracles of God, Rom. iii. 2. and who grounded all their hopes on the coming of the king Messiah. This nation, I see, pretends to be offended and frightened at the sight of a spiritual king, whose chief aim is to conquer the passions, and to tear the love of the world from the hearts of his subjects. Hark! they cry, We will not have this man to reign over us ! Away with him, away with him ! Crucify him, crucify him! His blood be on us and on our chil

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dren! Luke xix. 14. John xix. 15. and Matt. xxvii. 25.

I turn to the metropolis of the christian world. I enter the vatican, the habitation of the pretended successor of this Jesus, whose kingdom is not of this world ; and lo! I meet with guards, drummers, ensigns, light-horse, cavalcades, pompous equipages in peace, instruments of death in war, habits of silver and keys of gold, a throne and a triple crown, and all the grandeur of an earthly court. I meet with objects far more scandalous than any I have seen in the

I have seen in the synagogue. The synagogue refuseth to attribute a spiritual meaning to the gross and sensible emblems of the prophets: but Rome attributes a gross and sensible meaning to the spiritual emblems of the gospel. The prophets had foretold, that the Messiah should hold a sceptre in his hand; and the synagogue rejected a Messiah, who held only a reed. But the gospel tells us, the Messiah held only a reed, and Rome will have a king, who holdeth a sceptre. The prophets had said Christ should be crowned with glory; and the synagogue rejected a king, who was crowned only with thorns. But the gospel represents Jesus Christ crowned with thorns ; and Rome will have a Jesus crowned with glory, and placeth a triple crown on the head of its pontiff. The first of these errors appears to me more tolerable than the last. Judah hath justified her sister Samaria, Ezek. xvi. 51. 52. Rome is, on this article, less pardonable than Jerusalem.

Where then is the kingdom of our Messiah? I turn towards you, my brethren; I come in search of christians into this church, the arches of which incessantly resound with pleas against the pretensions of the synagogue, of the passions, and of Rome. But alas ! within these walls, and among

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