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ders the whole passage not badly. “ Ces mots, encore une fois, marquent l'abolition des choses muables, comme n'ayant été faites que pour faire place a celles qui sont immuables et qui subsisteront toujours.”
The expression, " receiving a kingdom,” which occurs in the 28th verse, ought to be rendered in the past time, rapaXaubavovres, having received. It is thus translated by Macknight, who considers, I think properly, that there is an allusion to Dan. vii, 18.
“Let us have grace,” which Millar renders “ let us manifest gratitude,” is a very obscure, though seemingly a very close mode of rendering the phrase éxwuèv yapiy. The latter word is used, I apprehend, not in the sense of grace, but for the gift which grace bestows, as it is used 2 Cor. viii. 4. The reference I conceive plainly to be to the heavenly kingdom of which he had been speaking. I submit the following as an easy and intelligible version of the two verses.
“Now this prophetic oracle, yet once more, &c. marks the changing of the things shaken, as of things which had fulfilled their design, in order that the things unshaken may remain. Since then we have received a kingdom which cannot be shaken, let us hold fast the gift, by (the enjoyment of) which we can serve God acceptably, with reverence and godly fear.”
Note B. page 4.
If the reader entertains any doubt whether I have quoted the passages marked in the text with inverted commas correctly, I will here supply him with one or two quotations in illustration of the justice of my statement.
“I agree with my author in thinking that we are not yet put in possession of that new covenant described in Jeremiah and Ezekiel, and quoted by Paul in the eighth chapter of
the Hebrews, which is made to Israel, and in her to all the world; (for she is as it were the mediatrix and mistress of the nations at the time of her restoration ;) for the fourfold blessing of that covenant will by no means apply to the spiritual church, which is invisible and cannot be said to contain Israel, or as little to contain all men. We have had the covenant confirmed in the blood of Christ, and we have received the heavenly manna and the waters from the rock, and the indestructible righteousness, and for our faithlessness, we are wayfaring in the desert till the appointed times and seasons shall have been accomplished. We have not yet entered into our rest any more than Paul or the Hebrew church had entered into theirs ; but we are looking for it in that city whose builder is God. We are under our prophet, who like unto Moses is conducting us : we have a prophet and we have a priest, but we have as yet obtained no king; because we have not obtained the kingdom which cannot be removed, but look for it.
“But it is argued by the objectors, that after the ascension Christ was glorified into a much higher and more honourable condition, of which it would be as it were a great reduction to come back to the earth again and rule over it. That Jesus is exalted at the right hand of God, both Lord and Christ, is every where declared in Scripture, and may at no rate be doubted; and that this name is far above every name that is named in heaven or in earth, is equally certain ; also that it implies in itself the headship and sovereignty of the worshipping creation ; but that he hath already taken upon him the office and dignity of reigning over the invisible powers and principalities of heaven I have the evidence to seek. That this shall yet be the consummation of the Son of man, I most truly believe; but that it is so now manifested I very much doubt. The resurrection declared him to be the Son of God with power; it proved him to be both Lord and Christ; but we do not yet see all things put under
him; for he sitteth at the right hand of the Father till all his enemies be made his footstool. If by the power which he presently exerciseth, be meant merely the attendance and obedience and adoration of angels, he had that at his birth and throughout all his life. If it be meant that he sustaineth all things by the word of his power, the same had he from eternity. But if, which alone is proper to this argument, it be meant that as the Son of man he entered into any other reward than to be head of the present church, and to wait to be made the head of the heathen, and of the world, and of the blessed universe, I must regard it as an hypothesis till I can find it proved from Scripture. I know it is loosely held amongst the people, and the ministers of the people, but this is not conclusive evidence to a christian or a minister of Christ."-Irving's Preface to Ben Ezra, pp. cl. and clvii-clviii.
“As Moses was admonished of God when he was about to make the tabernacle, “ See that thou make all things according to the pattern (ròv rútov, the type) shewed to thee in the mount,” Heb. viii. 5: so Christ, when raised up a prophet like unto Moses, “a minister of the sanctuary and the true tabernacle," appears to have exhibited on another mount a pattern or type of another and future condition of the church on earth. When “ the former things are passed away,” “ behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." Rev. xxi. 3. This is a terrestrial state, for it is in a new earth, and yet it is heavenly, for where God dwelleth there is heaven. It is a temporal state, for every one that is left of the nations shall go up from year to year; and it is spiritual, because its object is to worship the King, the Lord of Hosts. It is legal, because it is to keep the feast of tabernacles, which was a typical as well as commemorative institution of the law; and it will be evangelical, because the gospel which now only commemorates the time when the Word was made flesh, and dwelt in a tabernacle of clay (cochvogev), will then be perfected in the redemption of the body, and the manifestation of the sons of God; when the Saviour will no longer veil the majesty of his divine person, but be manifested in the glory of God his Father.
“ The dispensation will be local, because in Jewry will God be known, and at Salem will be his tabernacle; it will be universal, for “ all the ends of the earth shall remember and turn unto the Lord, and all the kindreds of the nations shall worship before him.” Psalm xxii. 27. Zech. xiv. 17: “ It shall be that whoso will not come up of all the families of the earth unto Jerusalem to worship the KING, the Lord of Hosts, even upon them shall be no rain ;" but the Lord will smite the Heathen that come not up to keep the feast of tabernacles; and all the nations shall be punished that come not up to keep the feast of tabernacles." —Basilicus, pp. 76, 77.
Note C. page 8.
Should any one suppose that I have given an exaggerated view of the effects of certain speculations on prophecy, I beg to refer him for evidence to two works—" Dialogues on Prophecy,” which have appeared in a succession of numbers, and now amount, I believe, to two volumes ; the other is “ The Last Days,” by the Rev. Edward Irving. I mean to offer no comment on these productions, far less to attempt any answer to them. My sentiments are given in the Discourse, between which and the principles advocated in the Dialogues and the volume of Mr. Irving there is an irreconcileable difference. The entire want of sobriety of mind by which these publications are characterized, is a feature of the last days to which the writers of them would do well to attend. I request it may not be supposed from what I have said either in the Discourse or in this note, that I am an enemy to the study of the prophetical parts of the word of God ; my sentiments are of an entirely opposite nature. I consider the study of prophecy, under the influence of such principles and canons as those laid down in the able Discourse of my respected friend Dr. Smith, both a profitable and a pleasant employment. But I can conceive of nothing more calculated to work infinite mischief to the souls of men than the study of prophecy under such teachers as Mr. Irving and the author or authors of the Prophetic Dialogues.
Note D. page 11.
It was quite impossible for me to do justice even to the most cursory review of the divine dispensations which preceded that of christianity. Those who wish to prosecute the study of them to advantage, will do well to consult the History of the Work of Redemption, by Jonathan Edwards. It is in the fifth volume of his works, and is also printed by itself. His grand object is to shew, and it is shewn successfully, that one great design has been invariably kept in view by God, through all the dispensations that preceded the incarnation, which will also be prosecuted till the end of all things. I take the liberty of recommending also to the reader's careful perusal two works by one whom I have long had the happiness to call my friend, and to whose enlightened views I have often been indebted. The first is, “ A Compendious View of the Original Dispensation established with Adam, and of the Mediatorial Dispensation established through Christ; designed to illustrate their Connexion and Analogy.” The second is, “ A Familiar Survey of the Old and New Covenants,