that the former should not be remembered, nor come into mind.'

That God would pour his spirit of prophecy on all flesh; (although we see the prophetical spirit hath long deserted the Jewish nation, not so much as any pretence thereto remaining.) That the earth should be filled with the knowlege of the glory of the Lord, as the waters cover the sea;' (Judaism surely is not this knowlege, which never did, nor is ever likely to fill the earth.) That from the rising of the sun to the going down thereof, God's name should be great among the Gentiles;' and 'in every place incense should be offered unto his name, and a pure offering.' (In every place incense, acceptable to God, should be offered; not only at Jerusalem, to which the Jewish service was confined.) That a time was ' determined to finish transgression, and make an end of sins; to make a reconciliation for iniquity, and to introduce everlasting righteousness, to seal up the vision and prophecy; and to anoint the most Holy.'

That God would send him, so much needed and desired by all nations, to whom the gathering of the people should be ;' 'the Sun of righteousness, arising with salvation in his wings;' the Redeemer that should come to Zion; the Messenger of the covenant, whom God would give for a covenant of the people, to establish the earth, to cause to inherit the desolate heritage; the righteous Branch, to be raised up unto David; to reign and prosper, executing judgment and justice in the earth; whose name should be called, The Lord our Righteousness;' whom God would anoint to preach good tidings to the meek, and bind up the brokenhearted,' &c. that is, in fine, God in due time would send the Messias, to enlighten the world with a perfect instruction; to reveal God's will, and declare his mercy to mankind; to erect a universal spiritual kingdom in the minds and hearts of men, reducing them to fuller knowlege and to better obedience of God. These places of Scripture, to which many others might be added, do sufficiently evince that the Mosaical dispensation was in the design thereof mutable and transitory; that God intended, what the Apostle affirms effected by our Saviour, an abrogation of the precedent command, for its weakness and unprofitableness. Thus doth

God's design concerning the abolition of this religion appear by verbal testimonies; the same we see also declared by real effects his providence hath made good his word; he hath not only disobliged men from that religion, but hath manifestly discountenanced it; yea, hath disabled even the most obstinate adherents in opinion and will thereto from the practice and exercise thereof, according to its primitive rules and prescriptions. Long is it (for above fifteen hundred years) since they, exiled from their ancient country, and scattered over the world, have wanted a place whither to resort, wherein to perform those most weighty parts of worship and service to God, oblation of sacrifices, incense and tithes; their tribes being confounded, the distinction of priesthood and people seems taken away; all the mysterious emblems of God's special presence, all the tokens of God's favor and endearment to them are embezzled and quite lost; nothing is left substantial or solemn in their religion, which if they would they could put in practice all that they retain of their ancient institution is the observation of some petty formalities, in matters of less importance; which also they have so blended and corrupted with impure mixtures of their own device and forgery, false and impious opinions, ridiculous and uncouth ceremonies, idle and absurd stories, that we may justly suppose genuine Judaism nowhere to be found; that it cannot be, nor is indeed any where, practised.

So that what reason showed fit to be, what God had declared should be, that experience doth attest to be done; the cessation and abolition of that way of religion, both as to obligation and use.

So I pass over this second step of my intended discourse: that no other religion, excepting Christianity, which hath been, or is in being, can reasonably pretend to have proceeded from God, as a universal, complete, and final declaration of his mind and will to mankind. Such as we argued it probable that so wise a God, so just a Lord, so gracious a Father would sometime afford to his poor miserable creatures and children, the sons of Adam.

I have two great steps yet to take: one, that Christianity is in itself a doctrine and law endued with the forementioned con

ditions; in all respects worthy to come from God, apt to promote his glory, and procure man's benefit. Another, that it de facto did proceed from God, was attested to by him, and established by his authority. Which propositions I shall hereafter, by God's grace, endeavor to prove.

SUMMARY OF SERMON XVI.

I CORINTHIANS, CHAP. II.-VERSE 6.

MEANING of the text considered; that however such parts of the Christian doctrine which St. Paul discovered unto those whom he began to instruct therein, might seem to ignorant, prejudiced, and dull or corrupt persons, foolish and unreasonable; yet that the whole doctrine, such as it is in itself, being intirely disclosed unto perfect men, (that is, to men of improved minds and good dispositions,) would be wisdom; that is, not only exactly true, but highly important, and well suited to the attainment of the best ends, &c. Some of its chief excellencies briefly recommended.

1. The first peculiar to it is, that it gives a true, proper, and complete character or notion of God; not indeed absolutely, but in respect to our condition and capacity: such a notion as agrees thoroughly with what the best reason dictates, the works of nature declare, ancient tradition attests, and common experience intimates: this topic enlarged on inferences drawn from it favorable to Christianity.

2. A second is, that it faithfully informs us concerning ourselves, our nature, our origin, our end, &c. points about which, otherwise, by no reason, history, or experience, could we be well resolved and satisfied: what it teaches us in these respects dilated on.

3. It is a peculiar excellence of our religion, that it prescribes an accurate rule of life, most congruous to reason, and suitable to our nature; most conducive to our welfare; most

apt to promote each man's private good, and the public benefit of all, &c. Its precepts directing our practice in relation to God fully considered: those by which our deportment towards our fellow creatures should be regulated: consideration also of the laws and directions prescribed by it for the regulation of our own souls and bodies.

4. In addition to the above, this consideration may be annexed; that as it delivers so excellent and perfect a rule of life, so it delivers it unto us pure from any alloy debasing, free from any clog incumbering it; for that it chiefly requires of us only a rational and spiritual service, not withdrawing us from good practice by tedious and external rites, &c.

5. Our religion hath also this especial advantage, that it sets before us a living copy and visible standard of good practice; wherein we have all its precepts compacted, as it were, into one body, and at once exposed to our view: great efficacy of example pointed out: that of our blessed Lord fully shown.

6. Farther, our religion doth not only thus truly and fully acquaint us with our duty; but, which is another peculiar virtue thereof, it buildeth our duty on the most solid grounds, presseth it with the most valid inducements, draweth it from the best principles, and driveth it to the best ends: the advantage which it possesses over any system of philosophy, in these respects, pointed out, &c.

7. It is a peculiar advantage of Christianity, which no other law or doctrine so much as pretends to, that it not only clearly teaches, and strongly persuades us to so excellent a way of life, but provides us also with sufficient help and ability to practise it; our law is not a dead letter, but has a quickening spirit accompanying it, &c.

8. Another peculiar excellence is, that it alone can appease and satisfy a man's conscience, breeding therein well-grounded hope and comfort, healing the wounds of bitter remorse and fear, which the sense of guilt inflicts: this topic enlarged on.

BAR.

VOL. V.

Q