and given in a manner fo wonderful, that nothing lefs than the Power and Truth of God could have justified the Hopes of him, in Persons so disabled. Ver. 28. Thus, in Proportion, They, whom thefe Sons reprefent, do likewife differ from each Other. Such as depend upon the Law, like him born by Natural Means, expected Pardon of their Sins, and the Salvation of their Souls, by Works of their own Performance. But We, who, as Ijaac was, are the Children of Promife, afcribe these Bleffings to a higher Hand, acknowledge our own Impotence and Deadness, and thankfully adore the Truth, the Power, the Goodnefs of God, who, not by works of Righteoufnefs which we have done, but according to bis Mercy in Jefus Chrift, bath faved us; by Methods aftonishing and fupernatural; by the Death of his own. beloved Son, by the renewing of his own bleffed Spirit, and by Faith in the Merits of Another. Tit. iii. 5. And, as in the Manner, fo in the Privileges of this Birth, the Refemblance holds between Ifaac. and the Christian Church. The Jews, like Ishmael, were rejected, as St. Paul obferves, because they fought Righteoufnefs by the Works of the Law; The Christians attain to it, and to all the Prerogatives of this Inheritance, because feeking them by Faith. Now Faith is the very Principle, by which in all Ages Men were acceptable to God; as the Author to the Hebrews proves at large, by Inftances of the most renowned Worthies, both before and under the Law. An Argument, that the Gospel hath not introduced any new Condition of Salvation in general; but that, as the Virtue of our Lord's Sacrifice had a retrospect, so Faith was the Inftrument of applying this Sacrifice, to the Perfons, who lived before the actual Oblation of it, made upon the Cross. So good Reafon had St. Paul to diffuade his Galatians from returning to the Obfervance of the Law; This being, in effect, to exchange Freedom for Bondage, to put put off the Character of Sons, and degrade themselves, into Servants, to quit a certain and indifputable Title to, and take up an empty Pretence, which never did, never can qualify any Man for, the Inheritance. Thus much for the Allegory before us, and the Argument built upon it. I just mention an Inference or Two, naturally arifing from this Difcourfe. 1. First then, The Manner of St. Paul's arguing here, from an Allegory fix'd upon an Hiftorical Paffage of the Old Teftament, can be no Rule to Us, for ufing fuch Liberties of allegorizing Scripture at Pleafure. I have, upon Another Occafion, 1701. offered fome Reasons, which to me make Boyle's Lect. it probable, that the Jews were not infenfible of God's Defign, to order many memorable Events in the Fortunes of fome of their Ancestors, fo as to become typical of things, afterwards to be accomplished upon the Christian Church. Whether they had any Traditions, directing them in what Cafes this was done, and confequently, which of thofe Events might be, upon Principles of their own, fairly argued from, is Matter of Difpute. But be that as it will, the Apostle here had the fame Divine Spirit to fecure him from any Error in the Interpretation, which thofe Firft Penmen had to direct them in the Narration. And the Demonftration he gave of thát Spirit, renders His Authority in the One Cafe, equal to that of Mofes in the Other. But this is by no means Our Condition; and therefore it becomes Us to proceed with more Modefty and Restraint. Where the Analogy of Faith is preferved, a prudent Ufe of this Kind is allowable, in the way of Exhortation, or moral Reflection. But, in the way of Argument, for establishing any Point of Doctrine, it is requifite we keep close to the plain and natural Senfe of the Text; and, not wantonly fport it, in ambiguous Niceties, and affected Allufions. 3 2. From 2. From the difference illuftrated here, between the Legal and Evangelical Covenant, it were seasonable to exhort Men, that they would confider the Dignity and Privilege of their high Calling; and ferve God upon Principles, and with a Difpofition of Mind, worthy of the near and honourable Relation they Epift. for Sund. after Christmas. bear to him. But in this I am prevented by a former Discourse. 3. And therefore, I only add, Laftly, That we must take good heed not to pervert the Arguments, urged by St. Paul against the Works of the Law, to the Prejudice or Difparagement of Good Works in general. The Former are only fuch Works, as made up the Ceremonial Law; and those are abolished by the Death of Christ, and the Promulgation of his Gofpel. The Latter neither begun with, nor expired with that Law, but are Moral Duties of eternal Obligation. To fay, we are not juftified by the Works of either fort, but by Faith only, implies, that God forgives our past Sins, and admits us into Covenant, without any fuch previous Confiderations. But to fay, that Men may be faved without Good Works, infers, that they are not bound to do any fuch, after their Admiffion into that Covenant. And this contradicts the whole Strain, and evacuates all the Precepts, of the Gofpel. So wide a distance is there between Juftification in St. Paul's Senfe; and Salvation, or that final Juftification, which is peculiar to the Day of Judgment. Let us therefore, as this Apoftle elsewhere advises, learn to maintain Good Works, and to adorn Tit. iii. 8. ii. 9. our Profeffion by them. For this is to an fwer the Character of our Son-fhip; to be Followers of our Father, which is in Heaven; and to promote the true End of this Holy Seafon. But let all this be done with profound Humility, and many mortifying Remembrances of our own Frailties; and, even in our best Estate, and most exalted Devotions, let us approach proach the Throne of Grace, with a Modesty of which our Church, in the Collect for this Day, hath fet us a Pattern Befeeching of God, that We who for our evil deeds do worthily deferve to be punished, by the comfort of his Grace may mercifully be relieved, through Fefus Christ our Lord. Amen. "J The GOSPEL. St. John vi. 1. Efus went over the sea of Galilee, which is the fea PARAPHRAS E. 1. Jefus, upon hearing that John was put to Death, retired with his Crowds. (See Mark vi. Difciples by Ship over the Sea, and went to a Defart Place belonging to the City of Bethfaida, that they might get a little reft from the 31. Luke ix. 10.) 2. And a great multitude followed him, because they faw bis Miracles, which he did on them that were difeafed. 2. But the People followed him on Foot, round about by Land, fome to hear him, and (Luke ix. 11.) others to be healed by him. 3. And Jefus went up into a mountain, and there be fat with bis difciples. 4. And the Paffover, a Feast of the Jews, was nigb. 4. Thefe were more numerous now, because going from all parts up to the Passover. 5. When Jefus then lift up his eyes, and faw a great company come unto him, be faith unto Philip, Whence shall we buy bread that these may eat? 5, 6. Jefus, (when he had difcourfed to them of the Kingdom of God, and healed their Sick, (Luke ix. 11. Matth.xiv. 14.) was minded to make trial of Philip's Faith. 6. (And this be faid to prove him, for be himself knew what be would do.) 7. Philip anfwered bim, Two hundred pennyworth of bread is not fufficient for them, that every one of them may take a little. 8. One of bis Difciples, Andrew, Simon Peter's brother, faith unto him, 9. There is a lad here, which hath five barley loaves, and two small fishes: but what are they among fo many? 8, 9. Therefore when it was Evening, and his Difciples defired him to difmifs the Multitudes, that they might provide themfelves with fome Suftenance out of the neighbouring Villages; he answers, that They should give them to eat; and asked Philip, What way he could think of for supplying them on this Occafion. Compare Mark vi. 35, 36, 37. Then he enquired what Stock of Provisions they had, Mark vi. 38. Upon Examination, Andrew, &c. 10. And ro. Jefus hereupon commands the People to be conveniently ranked, by Hundreds and Fifties Now 10. And Jefus faid, Make the men fit down. there was much Grafs in the place. So the men fat down, iu number about five thousand. in a Company; and to put themselves into the ufual Pofture of Eating. 14.This Miracle, like that of feeding the Ifraelites with Manna heretofore, in the Wilder 11. And Jefus took the loaves, and when he had given thanks, be distributed to the Disciples, and the Disciples to them that were fet down; and likewife of the fishes, as much as they would. 12. When they were filled, be faid unto bis Difciples, Gather up the fragments that remain, that nothing be loft. 13. Therefore they gathered them together, and filled twelve Baskets with the Fragments of the five barley loaves, which remained over and above, unto them that bad eaten. 14. Then those men, then they had seen the miracle that Jefus did, faid, This is of a truth that Prophet that should come into the world. ness, convinced those that saw it, that Jefus was indeed the Messiah, the eminent Prophet foretold by Mofes. O iv Sunday in Lent. COMMENT. UR Saviour's feeding vaft Multitudes of People with a very small Quantity of Provifions, is, it feems, in the Opinion of the Church, a Miracle of fuch Confequence, as to deferve Three Publick Readings, in the Course of the Gospels every Year. 'Tis true, there is fome Difference in the Circumftances of the Actions related. The Time, the Place, the Number of the Eaters, and That of the Baskets of Fragments left behind, do differ. But the Subftance, the miraculous Operation, and the Ufes proper to be made of it, are the fame, and common to Both. The Scripture taken from St. Mark mentions Four thoufand fed with Seven Loaves and a few fmall Fishes, This from St. John, Five thousand fed with Five Barley-loaves, and Two fmall Fishes. That counts Seven Baskets only, this Twelve, of Fragments gathered, after they had vii Sunday after Trinity. Mark viii. 5, 8,9. been |