POINT I. God gave to the Jewish society before Christ, and the Christian society after Christ, essentially the same RELIGION. An eminent writer, (q) in explaining the word religion, says that "in a practical sense, it is generally considered as the same with godliness." It is godliness, or piety, or experimental religion that is meant, when some entreat their friends to get religion, or express a hope that they have got heart-religion; expressions which my Opponent considers "very vague," and very much at random."(r) Perhaps he knows more of what the Apostle James calls a vain religion. 66 "The religions which exist in the world have been generally divided into four, the Pagan, the Jewish, the Mahometan, and the Christian."(s) Paul says, "After the most straitest sect of our religion, I lived a Pharisee." (t) The same Apostle tells the Galatians that he had his "conversation in time past in Judaism," and that he "profited in Judaism,” in both of which instances, our translators render it "the Jews' religion.”(u) In one of the few times in which the word for religion occurs in the Greek Testament, it is rendered worshipping: "Let no man beguile you of your reward in a "voluntary humility, and worshipping of angels."(v) This angel-religion is very general, and embraces all the four sorts which have been mentioned. It is an Buck, in his Theological Dictionary. (8) Buck's Theol. Dict. (u) Gal. i. 13. 14. important and conspicuous feature in the religion of the Pagans, Jews, Jews, Mahometans, and Christians. But this religion was not known to the Jews, until their subjection to the Babylonians, and it was not called Christianity, until the Anti-christian apostacy. We see, therefore, that there are two sorts of Judaism, as Paul informs us,(w) and two sorts of Christianity, as James assures us.(x) Now I will very readily admit, with my Opponent, that degenerate Judaism is essentially different from Primitive Christianity: but it was also essentially different from Primitive Judaism, as found in their inspired standards; just as Popish Christianity is essentially different from Primitive Christianity, as found in our infallible standards. When I say that God gave the same religion to Jews and Christians, I mean that the religion of the Old Testament and that of the New are essentially the same, notwithstanding the great difference in the two administrations. My Opponent says, Nay. While I undertake to prove this point, it gives me pleasure to remember that all real christians are in my favour; not even the Baptists excepted. In speaking of the two silver trumpets used by the Jewish Church, Dr. Gill says, "The number two may be applicable to the two dispen"sations, under which the gospel has been ministered, "directing to the same Saviour, and to the same way of "salvation, by his grace, his blood, righteousness, and "sacrifice; and to the two Testaments, which agree in "the same truths respecting his person, offices, obe (w) Rom. ii. 28. 29. T (x) James i. 26. 27. "dience, sufferings, and death; and to the prophets "and apostles of both dispensations and testaments, who ❝have united in laying Christ as the foundation."(y) The Dictionary of Dr. Allison, the Baptist preacher, says that the word religion means "a system of divine faith and worship, as opposite to others." If the Old and New Testaments contain not only the same system of faith, but of practice, not only the same worship substantially, but the same system of government and discipline, then they must contain the same religion. As this is a subject, which alone might occupy more than a week, I can do little more than point out the general features of the Jewish and Christian systems, and refer you to a few obvious scripture proofs. This shall be done under the following particulars. I. THEOLOGY. The scriptures of both Testaments contain the doctrine of the unity of essence, and Trinity of persons, in the true God; of the person, offices, and work of Christ; of original sin, regeneration, justification, &c. Paul says, "We declare unto you glad tidings, "how that the promise which was made unto the Fathers, "[the Jews,] God hath fulfilled the same unto us, their "children, [the Christians,] in that he hath raised up "Jesus again." "Seeing it is one God which shall 66 justify the circumcision by faith, and uncircumcision "through faith."(z) Peter says, "We believe that "through the grace of the Lord Jesus Christ, we, "[the Christians,] shall be saved, even as they, [the "Jews.]" (a) Understanding him here to mean "the (y) Gill on Num. x. 2. (z) Acts xiii. 32. Rom. iii. 30. (a) Acts xv. 11. Jewish fathers," Gill says, "For they were justified, "pardoned, accepted, and saved, in the same way, as "the saints under the New Testament are: They could "not keep the law perfectly, nor was there then, nor ❝even now, salvation by it, only by the grace of Christ; "and in that way, and that only, Old and New Testa"ment believers, Jews and Gentiles, whether circum"cised or uncircumcised, are saved. The Gentiles "were not saved by the light of nature, nor the Jews "by the law of Moses; the one were not lost for "want of circumcision, nor the other saved by it; the "only way of salvation to both, and under all dispen"sations, is the Lord Jesus Christ." Paul says, "They "which be of faith are blessed with faithful Abraham." "Which shews,” says Dr. Gill," that the faith of Old "and New Testament saints, Jews and Gentiles, is the 66 same; their blessings the same, and so their eternal "happiness; they have the same God and Father, the 66 same Mediator and Redeemer, are actuated and influ"enced by the same Spirit, partake of the same grace, ❝and shall share the same glory."(b) II. MORALITY. Moses and the Prophets contain a perfectly pure moral law, of which the Decalogue may be considered an inspired compend. Concerning this our Saviour says, "Think not that I am come to "destroy the law, or the prophets; I am not come to "destroy, but to fulfil."(c) Moses says, "Thou shalt "love the Lord thy God, with all thine heart, and with "all thy soul, and with all thy might." Christ says, (b) Gal. iii. 9, is thus expounded by Gill in his commentary on Matt. (c) Ex. xx. 3-17. Matt, v. 17. viii, 11. "Thou shalt love the Lord thy God with all thy heart, "and with all thy soul, and with all thy strength, and ❝ with all thy mind; and thy neighbour as thyself."(d) Moses says, "Speak unto all the congregation of the "children of Israel, and say unto them, Ye shall be "holy, for I the Lord your God am holy." Peter says, "As he which hath called you is holy, so be ye holy in "all manner of conversation: because it is written, Be 66 ye holy, for I am holy."(e) III. WORSHIP. Here I need not dwell on the substantial evidence of the most important ordinances, the Passover and the Eucharist, or of circumcision and baptism, which may be fully considered hereafter, but I would merely refer you to what has been already proved concerning the worship of the Jewish church; such as reading and preaching, praying and praising, &c. IV. GOVERNMENT. This was by Presbyters or Elders. Moses "And the Elders of the congregation shall lay their hands," &c. The Psalmist says, "Let them exalt him also in the congregation of the people, and praise him in the assembly of the Elders." Luke says "And when they had ordained them Elders in every church.”(ƒ) says, V. DISCIPLINE. This concerns disciples, in respect of their initiation and their regulation. 1. Initiation. That faith is necessary in an adult proselyte, under the New Testament, is urged by both parties, from the words, "He that believeth and is baptized, shall be saved." But one of the most remark Deut. 5, x. 27. (e) Lev. xix. 2. 1 Pet. i. 15. 16. (&) Devivi 15. Pukevii. 3. Acts xiv. 23. |