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an everlasting Monument of the Truth, and to fix an

eternal Brand upon the impious Sacrilege of the Romisk 4 Church. For when the Evangelist omits the Word All,

in the Relation of the Delivery of the Bread, and men-, 4 tions it, as it should seem, so emphatically in that of the # Cup; it is plain, that something more is designed, than

a bare historical Relation. And this I take to be the Case
of many of the Types, and Predictions, of the Old Testa..
ment. They were not so exa&ly discoverable, before the
Coming of Christ; because Men were pot acquainted
with the Life, and A&ions, of Thar blessed Person, which
did fo exactly correspond with those remarkable Passages
of the Old Testament, that did prefigure them: But, after-
wards, they could not but own them to be designed for
Marks of Him, when they compared our blessed Saviour,
and the Types and Prophesies together. For then, there
appeared fuch a wonderful Analogy, between the Oecom
nomy of the Old and New Law; that the Ceremonies
and Expiations, commanded by Moses, were known to
be but Shadows of the Doctrine and Satisfaction of Chrift;
and that the Lives and remarkable Actions of several fame
mous Persons, before the Birth of our Saviour, were but
laid out, by Order of God's Providence, for rough
Draughts of the great Design of Christ's Mediatorship,
There are a Multitude of Instances, of this Kind, to be
produced out of the five Books of Moses, and other Books
of the Old Testament, which will convince any one, thac
will be at the Pains, to observe them himself, by a careful -
Reading, or out of Christian Expositors, and other Wris
ters ; nay, they may be discovered even from the Jewish
Rabbins themselves, who make many of those Passages

Types of the Meffias, as we do. And now after all, what Absurdity is there, that a Book wrote by divine Inspiration, as we fuppose the Old Testament to be, should have a wife Regard to the Actions and Occurrences of fue ture Times; and have another Accompliflment of its Hir ftory or Predictions, different from what was primarily de

fign'd? Have not you and I oftentimes several Reasons and Motivës for doing one and the fame Thing? And

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therefore, Why may not God Almighty indite one Hifto ry, or Prophesy, which may serve Two several Ends, or which may have Two several Completions ? The carry, ing on of two such Designs, can in no wise be denied to the divine Wisdom; which, we see, does in some Measure lie, within the Compass of human Sagacity. And 'tis but reasonable to think, that such a great and unparallel'd Instance of the divine Providence, as the sending of the Messias to save the Souls of Mankind, the like of which never was, nor ever will be known again; I say, 'tis but reasonable. That this amazing Dispensation Mould not stand singly by it felf, and fall upon Mankind without any previous Preparation ; but that Men should be disposed thereunto, by some great Prophefies and Prefigurations; and that many of the other lefser Lines of God's Providence, should be pointing at, and drawing to this mighty Center. And besides, this is yet more reasonable, when the infallible Spirit of God in the New Testament, does it self direct to these Types, and does point out to us, what former Occurrences were Prefigurations of the Messias, and his Dispensation. But, however, we ought not (as fome do) to make ufe of this typical Way of explaining Scripture, to the destroying the Letter, and when, it is plain, the Words are literally Prophetick; when only the Prophet has gone off

, on a fudden, from his first, to a more fublime and diviner Şubject. And now, having premised thus much, I will give a short Answer to the propherick Texts of Scripture, just now quoted.

Phil And I wish you good Luck in your Expositions of them ; I am fure, they make the Generality of your Commentators, to sweat under the Difficulties, and serve only to make us Infidels Sport, with their clashing with one another.

Cred. Why then, by your Leave, I will begin with Gen. iti.15. that of the third of Gerefis, ver. Is. I will pie Ermiry be4 Prophecy tween thee and the Woman, and between tby Seed and bev of Christ. Seed: le facell bruise toy Head, and thou shalt bruise bis

Heel. I say, this is a very dire& and clear Propbesy of our bleffed Saviour. For God Almighty, who fpake

these

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these Words, directs them to the Devil, an envious and malicious Spirit, who had embodied himself in, and made Use of the corporeal Organs of a certain Animal, which Moses here calls a Serpent ; and therefore he so expresses himself, that the Words may agree both to the Devil and the Serpent too, who by this Polesion had acquired a sort of personal Union with one another ; so that what was said to one might be understood of either of them. The Sense of the whole Malediction, in which this Prophesy is contained, (as it is laid down in the present, the foregoing and following Verses) seems in Thort to be this. . Because there are four Delinquents, who have « had an Hand in this great Depravation of human Nature', and the vitiating this noble Work of human “ Kind; therefore you thall all of you share your al" lotted Punishments. As for the Serpent, whose Bo“dy was made use of for this wicked Design, I ad“ judge hiş Body, for a Monument of this unhappy • Miscarriage, to be changed from his original Figure ; ” from that erect Gate, that beautiful and shining Form,

that nimble and volatile Motion which he has hitherto

enjoyed, into the hated Shape of one of the ordinary “ creeping serpentine Kind. As for the Man, who was

overcome by the Allurements of his Wife, the Earth ♡ shall be cursed for his Sake, and he shall be forced

with Labour and Toil to earn the Necessaries of Life, “ since he would fo perversely violate the Law of God, op and unnaturally ruin his whole Posterity, for such a “ foolish Gratification of his Appetite, The Woman, “ for her Guil, shall undergo the Pains and Difficulty

of Travel. But the Devil, who was the principal ♡ Author of this Mischief, shall have his Head bruised " by the Seed which shall be born of the Woman, “ Though thou, O Satan, mayst bruise the Heel of the

Woman, and of her Off-spring, by disturbing them with Temptations, and making them obnoxious to temporal Calamities; yet Christ, that Holy Seed, whichi Shall be born of her, shall bruise thy Head, he shall perfe&tly deffroy thy Power, and ruin thy Kingdom ;

" the

4 the bruising of her Heel shall not be a mortal Wound, ų but shall be healed by the Merits of the Meffias ; but of the Wound in thy Head (like that of the Serpent « which thou dost possess) shall be incurable ; for

Christ not taking upon him the Nature of Angels, “Heb. ii

. 16. shall leave thee and thy Seed, thy self, « and the other fallen Spirits, for ever irremediable". Indeed some modern Criticks and Commentators, will have these words to be understood only of the corporeal Serpent ; but this without fufficient Ground. For if these Words were only directed to the corporeal viperous Sere pent, what a jejune Meaning, nay, what an unjust De termination muft this divine Menace carry with it? Here is a Curfe on the Serpent to goʻalways upon his Belly, when according to this Supposition he never went otherways.

And besides, here is the Man, the Woman, and the Serpent, cursed to fome Purpose, who had but the leffer Share in the Guilt ; and the crafty Devil, who was the wicked Contriver and Carrier on of all this Mir chief, muft upon this Supposition escape Scot-free. For unless under the Name of the Serpent the Devil be under, ftood, he can have no Share in the awarded Punilhment. Now the great Occasion, which has made Interpreters fo much disagree upon this place, (fome attributing the Curse wholly to the Devil

, and others wholly to the Serpent,) has been the Want of the due Confidering the personal Union, which was then betwixt the Devil and the Serpent; fo that the Word Thou, spoke to both of them in Conjunction, miglt agree to either ; or, when it was directed to the outward Appearance of the Serpent, might be understood of the Devil

, who was actuating those Organs. So that, when the Curse fays, Upon thy Belly foalt thou go ; that is to be understood of the outward Serpent, or the Body which the Devil did then possess. When it says, I will put Eximity between thee and the Sere peet, &c. that may have a double Meaning, and may be understood both of the outward Serpent and of the Devil; of the Antipathy of Mankind to viperous Animals, and the Malice of the Devil to us, or the War be

tween

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tween the Flesh and the Spirit. But when it says, The Woman's Seed fball bruise thy Head, this can be understood only of the Devil, who was to have his Share of the Punishment infliaed upon him, this Way. For certainly, nothing could be more grievous to that malicious Spirit, than to bave his Plot thus defeated by this gracious Prom mise of the Mefias; to see the Hopes of fallen Mankind thus on a sudden raised, and his own for eyer funk, Indeed, it may be allowed, that the Phrase bruising of the Head is a Metaphor drawn from the usual Way of kil, ling a Serpent, which is wounding the Head ; and the brwling the Heel may be likewise taken from the Usage of venomous Reptiles to bite the Heel or Foot; bus this can never be the full Sense of the Words, unless we can suppose, that the Devil had no Hand in this fad Dila aster, or that Mofes tells this Story only of a common Serpent, that once upon a Time did talk. Which would be such a silly Piece of legendary Stuff, as the ex çellent Writings of that wife Author do demonstrate he could never be guilty of. Nor is it any Obje&ion against what I say, that one Part of this Execration re lates to the corporeal Serpent, and the other to the De vil; because, at that Time, when the Devil possessed the serpentine Organs, they were, as it were, personally united, and for a Time one. So that it was very proper to say, Thou shalt go upon they Belly, meaning the Serpents Thon fbale bave the Kingdom destroyed, meaning the Des vil, though the word Thou were directed only to the outward visible Serpent : This

, I say, is altogether as proper, as when any one shall say to the fame individual me, Thou walkest, thou thinkest, though these be the Acts of two distinct Beings, though naturally united, the one of my Body, the other of my Mind, which are as much Two in their original Natures, as the Devil and the Serpent, Pbil

. But when there is nothing of the Devil here mentioned, not of his Empire being destroyed; why should you Christians fly to fuch a hard metaphorical Sepse, which no Body could haye found out but those

who

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