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to be interpreted according to the most obvious meaning of the expressions.
The vivacity of poetical diction, the pathos, the persuasive manner of the pulpit, are not to be expected in those compositions whose chief object is the discovery of truth. Clearness of expression---a natural and luminous arrangement---a degree of animation, sufficient to enliven the attention of those who read with candour---we shall be happy to have attained.
THE OATH OF JEHOVAH.
1. Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear; surely shall say, in the Lord have I righteousness and strength; even to him shall come; and all that are incensed against him shall be ashamed. Isaiah xlv. 22-24.
2. That in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Philip. ii.10, 11.
ALVATION, unbounded salvation, is the glorious theme that is here proclaimed; confirmed with an oath by the God of truth, the Fountain of love, the Father of the world. "Hath he said it, and shall he not do it? or hath he spoken it, and shall he not bring it to pass?" "By every word that proceedet! out of the mouth of God doth man live."
It is our first object to show, that the translation here given of the text is accurate.
omit the words one, and men, added by our translators, in the 24th verse of the passage from Isaiah; as tending only to enfeeble and pervert. The true import of the second part of the text, is greatly perverted in our English version, by a wrong translation. For in this version, the Greek phrase, en to onomati, instead of in the name, is rendered at the name. The same Greek phrase occurs in John v. 43, x. 25. Acts xiii. 6. ix. 27. xvi. 18. Colos. iii. 17. Rom. vi. 11. In all these passages, our translators have rendered it correctly-in the name. By what authority then, in one particular instance, did they presume to depart from all analogy? If this translation is correct, the apostolic injunction is to be understood thus: "Whatsoever ye do, in word or deed, do all at the name of the Lord Jesus."
I. The first and second Parts of our Text form but one Prophecy.
This will be made evident by the following
For it is written, says Paul, every knee shall bow, and every tongue shall confess to God. As these words had been no where recorded, but in the prediction which forms the first part of the text, they are evidently but a repetition of that prediction. Now, the expressions in the second part of the text, clearly show it to be only a repetition of the prediction which we have just quoted from Paul, and of the prophecy to which that prediction refers. It follows, that the two parts of the text constitute but one prophecy.
II. In the Name of Jesus, every Knee shall bow, and every Tongue shall confess that Jesus Christ is Lord, to the glory of God the Father-and every
Tongue surely shall say, in the Lord have I Righteousness and Strength; without a single exception.
For it is written, every knee shall bow, and every tongue shall confess. This assage is commonly referred to what is called the general judgment. To whatever period or periods it refers, the words which introduce it, ( why dost thou judge thy brother?') and the inference drawn, (so then every one shall give an account for himself,') clearly evince (and, indeed, it is generally acknowledged) that no one is excepted. Since, then, there are no exceptions in this part of the general confession, or in the account which every one is to give of himself; there is the highest probability, by parity of reasoning, that no one is excepted in the other part of the general confession, foretold in the same prophecy. But to put this matter beyond the reach of controversy, we shall proceed to ascertain the meaning in which the words every and all, when applied to mankind, are to be understood in the New Testament.
Omitting those passages which may be explained in favour of the salvation of the whole human race, we have deduced the following
Whenever the term all, or every, is applied to mankind, in any part of the New Testament, where a doctrine or a duty, of any degree of relative importance is inculcated, this term is always to be understood in its natural, unlimited sense; unless it is evident to every intelligent reader, that only a part is included.
The following passage, if an exception to the rule, is the only exception that we can discover. A manifestation of the Spirit is given to every man to profit withal.' But the Scriptures no
where assert that such a manifestation is not extended to every man, without exception. Of course, it cannot be proved, that any exceptions take place. Because, first: a supposed want of experience will not prove it. For God speaketh once, yea twice, yet man perceiveth it not. Job xxxiii. 14. Samuel knew not the voice of the Lord. Lo he goeth by me, and I see him not: he passeth on, also, but I perceive him not. Job ix. 11. Secondly: a manifestation of the Spirit is
not inconsistent with a bad life, for Balaam loved the wages of unrighteousness.' Is Saul also among the prophets?' If, therefore, the passage in question does not confirm, neither can it be proved to invalidate the rule.
This rule may therefore be pronounced universal.
We would now ask the reader, whether he knows how the words all, and every, are to be understood in the following passages :
In Adam all die. 1. Cor. xv. 22. For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works. Matt. xvi. 27. For all have sinned and come short of the glory of God. Rom. iii. 23.
Are you at no loss? Then you have a key to the same words in many other passages; a specimen of which we shall now produce.
For as in Adam all die, even so in Christ shall all be made alive. 1. Cor. xv. 22. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead. And he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them and rose again. 2. Cor. v. 14, 15. For there is one God, and one Mediator between