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* Testament, everlasting life is offered to CHAP. “ mankind by Christ, who is the only me“ diator between God and man, being both God and man: wherefore they are not as to be heard, which feign, that the old • fathers did look only for transitory pro“ mises d.” The sole difference between our faith and theirs consists in this; theirs was prospective, ours is retrospective. They looked forward with eager expectation for the promised Saviour ; we gratefully rejoice, that God's promises have been accomplished. They waited in firm confidence for the first manifestation of the Meffiah ; our faith is still exercised prospectively upon his second advent. But the time is fast approaching, when we shall both be placed upon an equal footing, and when faith shall be swallowed up in certainty. Abraham rejoiced to see the day of his Redeemer ; " he saw it, and was glad.” Moses esteemed “ the reproach of Christ greater “ riches than the treasures of Egypt.” The ancient patriarchs “all died in faith, not

having received the promises, but having “ seen them afar off.” Through the type of the earthly Canaan, they were enabled

d Art, vii.



66 con

SECT. to look forward, with the piercing eye of
II. faith, to their celestial inheritance. Fully

persuaded of the truth of God's promises,
and heartily embracing them, they
“ fessed, that they were strangers and pil-

grims on the earth. For they, that say “ such things, declare plainly, that they “ seek a country. And truly if they had “ been mindful of that country, from “ whence they came out, they might have “ had opportunity to have returned: but “ now they desire a better country, that is, “ an heavenly,"

Hence it appears, to adopt the language of the Church, that - all these fathers, " martyrs, and other holy men, whom St. “ Paul spoke of, had their faith surely fixed « in God, when all the world was against “ them. They did not only know God to as be the Lord, maker and governor of all “ men in the world; but also they had a “s special confidence and trust, that he was « and would be their God, their comforter, “ aider, helper, maintainer, and defender. « This is the Christian faith, which these

holy men had, and we ought also to

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• Heb. xi. 13.

« have.


“ have. And, although they were not chAP. “ named Christian men, yet was it a Chrif“ tian faith that they had; for they looked “ for all benefits of God the Father, through « the merits of his Son Jesu Christ, as we

This difference is between " them and us, that they looked, when “ Christ should come, and we be in the “ time, when he is come. Therefore, faith “ St. Augustin, The time is. altered and

changed, but not the faith : for we have “ both one faith in Christi.'

now do.

The result of the whole is, that the fathers firmly believed the doctrine of salvation solely through the merits of a Redeemer; and that we may expect to find the Gospel of the Messiah darkly fhadowed out under the types and ceremonies of the Law of Mofes. These premises being laid down, I may now proceed to a more particular confideration of the typical language of Scripture; which, I apprehend, will be found to have a very close connection with the prophetical hieroglyphics.

Second part of the Homily of Faith,





The ceremonial Law.

THE deeper we plunge into the study of oriental antiquity, the greater need there is of some clue to guide us in our researches after truth. We meet with nations widely differing from our own, both in customs, manners, and institutes. Diffimilar to those of the western world in almost every respect, their forms of language, their ideas, and their habits, afford us an inexhaustible fund of astonishment. We can scarcely refrain from viewing their peculiarities with the eye, of distrust; and we seem to ourselves rather to be wandering in the enchanted mazes of fairy ground, than treading the unadornéd paths of real life,

The language of the inhabitants of the East appears, from the earliest ages, to

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have been replete with metaphor and alle- CHAP. gory. Unable to express their thoughts 11. with the phlegmatic tameness of the West, they were accustomed to clothe every idea in the most vivid and luxuriant imagery. Since the different virtues or vices, which elevate or degrade human nature, may easily be represented by different animals, the oriental princes were accordingly sometimes dignified with the names of those fierce and warlike beasts, which they were supposed most to resemble in their qualities; while their females bore names expressive of those virtues, which were deemed most becoming in the weaker sex.

At other times, the whole host of heaven was employed to furnish suitable emblems, of kings, princesses, and nobility. This fpecies of symbolical representation pro'bably owed its origin to the astronomical Teveries of the ancient Chaldeans. Their blind yeneration for their deceased monarchs early introduced the custom of supposing them to be translated into certain of the heavenly bodies, from which lofty ftations they still overlooked the affairs of mortals. Hence, the mighty hunter of


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