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bed, or prophesy’d of, the State of his Kingdom, which was soon to come. I will, says he (a) to his Disciples, appoint you a Kingdom, that ye may eat and drink at my Table in my Kingdom, and fit on Thrones, judging the twelve Tribes of Israel. But This he seems to have done, in the amplest Manner, in a Pasfage recorded by IRENÆUS, upon the Authority of PAPIAS and some old Men, who had it from St. John, that our Lord (6) should fay, The Days shall come, in which there small be Vines, which shall severally have ten thoufand Branches, and every of those Branches mall bave ten thousand leser Branches, and every of these Branches mall have ten thoufand Twigs, and every one of these Twigs mall have ten thousand Clusters of Grapes, and in every one of these Clusters there mall be ten thousand Grapes, and every one of these Grapes being pressd Mall yield two hundred and leventy five Gallons of Wine; and when one shall take hold of one of these sacred Bunches, another Bunch mall cry out, I am a better Bunch, take me, and bless the Lord by me. I omit what our Lord adds, of every Grain of Wheat, and of Apples, Seeds, and Herbs.

The few Denyers of a Kingdom immediately to come, among the primitive Christians, attempted (c) to allegorize the Places produced for it, and upon that Account were call’d Allegorists; as on the contrary PAPIAS, JusTIN MARTYR, IRENÆUS, ORIGEN, EUSE

(a) Luke 22. 29. 30. (6) Irenæus, l. 5. c. 33. is ) See Whitby's Treatise of the Millennium.

BIUS, EPIPHANIUS, and others, who believed it soon 'to come, were callid Disciples of the Letter. And all Christians may now be justly styled Allegorists; since (d) none of them as gree with the primitive Christians in the literal Interpretation of these Matters.

But the Revelation of St. John is certainly a Mafter-piece of mystical-Prophecy, being (é) written, as it is said," in the cabalistick Style; and no Doubt but it will appear so; when Things, the most remote from the literal Sense of the Words used, appear intended to be foretold ; and shall come to pass, and by coming to pass shall shew the Sense of the Prophefies contain’d therein, perhaps to the Disappointment of every Interpreter that it has hitherto had.

[4.] Fourthly, the primitive Fathers or Authors before Jerom do apply Passages of the PROPHETs in the fame typical Manner with the Apostles, who were Models to them in that Respect; though they may not (any more than the Apostles) directly say, they apply those Paffages typically ; which they might think needless to observe to the Reader, who could not fail to observe it himself.

Among other Instances that might be given out of the Catholick Epistle of BARNABAS (whom Mr. W. seems to give up (f) as an

(d) Whitby's Treat. p. 254.
le) Rhenford Opera Philolog. Diff. 1.
Vitringe Obser. Sacr. l. 1. c.' 10.

(f) Whilton's Lect. p. 43. Conjtit. p. 33. 34. 67.

Ib. Elay on Apofiol.


allegorical Interpreter of Propheses of the Old Teftament, and whose Epistlehe deems canonical Scripture) take That, which follows. He cites these Words of ISAIAH, as containing (8) a Prophefy both of the Cross and of him that was crucify'd upon it, “ I have « ftretch'd out my Hands all the Day long to “ a People disobedient, and speaking against “ my righteous Way.” Which Passage, as it lies in Isaiah, has not, in its literal and obvious Sense, the least Relation to Jesús stretching out his Hands on the Cross, but with its Context seems to bear this Sense.(b) Tho “ the Jews deserve it not, yet I will redeem “ them from Captivity, and would never have “ suffer'd them to fall into such Misfortunes “ had they had any Regard to my Com“ mands ; but I spread out my Hands every Day to a rebellious People, who were obsti“ nately resolved to follow the Conduct of “ their corrupt Imaginations; I call’d upon " them by the Voice of my Prophets, and ear.“ nestly intreated them to be guided by me;" and so he goes on drawing such a Character of the Jews, as cannot be apply'd to them at any Time after their Return into their own Country

Justin MARTYR (i) cites the before-mention’d Passage of Isaiah to the fame Purpose with BARNABAS ; as also the following

(g) Wake's Apostol. Fathers. p. 179. 186.
See Irenæus. 1. 4. c. 66. (b) White in Locum. .
(i) Reeves's Justin Apol. p. 68.

(k) Passage

(k) Passage of the same Prophet, “ Unto us a à Child is born, and a young Man given, and “ the Government shall be upon his Shoul“ ders;” which, he says, is a prophetick Def cription of the Power of the Cross, to which Jesus apply'd bis Shoulder at his "Crucifixion ; though the Passage, as it stands in Isaiah, relates in its obvious and primary Sense to HEZEKIAH, and that Part of it, whereon JusTin lays Stress, most manifestly relates to the bearing the Office of a civil Magistrate, and not to carrying of a Cross.

JUSTIN (1) alfo makes Moses to (m) prophesy of CHRIST in these Words, Binding bis Foal unto the Vine, and washing his Garments in the Blood of the Grapes. Which are, according to him, a hgnificative Symbol of what CHRisT was to do and suffer; for there stood the Foal of an Afs ty'd to a Vine at the Entrance of a certain Village, which he order'd bis Disciples to go and bring him, upon which he got and rode into Jerusalem, where the stately Temple of the Yews then was. And to fulfil the Sequel of the PROPHESY he was afterwards crucify'd. For washing his Garments in the Blood of the Grapes, prefigured the Pasion be was to undergo, purifying by his Blood such as

(k) Ifaiah 9. 6. See also Origen in John. p. 42.

Bafil. Tom. 2. p. 212. Alliq; Patres. ** See Grotius and White in Loc. & Clerici Hit. Ecclef. p. 623.

(2) Reeves, Ib. p. 64. (m) Gen. 45. ii.

See other Explications, of the Fathers, of this place cited by Whitby, in Stricturæ Patrum. p. 13, 8C.


should believe in him; for what, by the PROPHET, the divine Spirit calls bis Garments, are the Faithful, in whom the Logos, the Seed of God, dwells. The Blood of the Grapes typifies, that he, who was to come, should have Blood, but not of human, but of divine Generation. And as Man had no Hand in making the Blood of the Grape, but God only, so This is an Emblem, that the Blood of the Logos was of no human Extraction, but defcended from the Power of the most High. Upon this Paffage, as it again occurs and is urged by Justin in his Dialogue with Trypho, the ingenious and learned Mr. THIẾLBY makes the following Remark, very pertinent to the Queltion of the Fathers applying the Prophesies of the Old Testament allegorically, whereof I am now treating. (n) Eandem Interpretationem ad Gentiles quoq; convertendos adhibuit Apol. 1. p. 52. satis" eam quidem ridiculam bac ætate plerisq; vifuram, at iis autem Temporio bus tolerabilem. Judæi certe non habebant quod aut reprehenderent aut riderent, id quod norunt omnes qui Ingenium & Do&trinam Jum dæorum non penitus ignorant. Sed neq; Éthnicis, five do&tis five indoétis, allegorica ves terum Scriptorum, præfertim facrorum & VATICINORUM, Explanatio, mirum aut noe vum videri poterat.

The same JUSTIN (0) affords many more Instances of the like Kind in his first Apology;

(n) Thirlby in Justin Martyr, p. 246, (0) Reeves, Ib, p. 68 - 94.

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