vifit it; they are the words of the prophet Jeremiah, SERM. concerning better times to come; wherein God should XV. give them paftors according to his own heart, which should Jer. iii. 15. feed them with knowledge and understanding; but in a way, it is evident, altogether different from the Jewish institution; without any regard to the ark of their covenant, that feat and emblem of God's efpecial presence among them.

That another priesthood fhould infallibly (for God fwore Pfal. cx. 4. so much) be established, not after the order of Aaron, but after the order of Melchizedek; (not appointed to offer carnal facrifices, but to impart fpiritual benedictions.)

That time fhould be, when God would gather all nations Ifa.lxvi.16, and tongues, and they should come and fee his glory; and 21. out of them God would take (that which the Mofaical conftitution would not anywife permit) for priefts, and for Levites.

13.

Joel ii. 28.

That there should appear a Zion; a mountain feated Pf. cxxxii. above all mountains, (vifible and confpicuous to all the Mich. iv. 1, world,) wherein God would place his perpetual refidence, 2, 7, &c. the feat of his worship, of his especial prefence and in-iii. 16. fluence, to which all nations should flow, or willingly refort, to learn God's will, and walk in his ways; which Zion could not be that literal one, long fince desolated and difregarded; and which, however, did it stand in repute, could be no convenient receptacle, or refort, for all the world; it is furely another spiritual Zion, or mystical rock, which is prophefied of.

lxvi. 22.

That God will create new heavens and a new earth; (alfa. lxv. 17. thoroughly new world, or new state of things;) fuch as that the former fhould not be remembered, nor come into mind.

That God would pour his spirit of prophecy upon all Joel ii. 28. flesh; (although we see the prophetical spirit hath long deferted the Jewish nation, not fo much as any pretence thereto remaining.) That the earth fhould be filled with Hab. ii, 14. the knowledge of the glory of the Lord, as the waters cover the fea; (Judaism furely is not this knowledge, which never did, nor is ever likely to fill the earth.) That from Mal. i. 11.

XV.

SERM, the rifing of the fun, to the going down thereof, God's name should be great among the Gentiles; and in every place incenfe fhould be offered unto his name, and a pure offering. (In every place incenfe, acceptable to God, fhould be offered; not only at Jerufalem, to which the Dan. ix. 24. Jewish service was confined.) That a time was determined to finish tranfgreffion, and make an end of fins; to make a reconciliation for iniquity, and to introduce everlasting righteousness, to feal up the vifion and prophecy; and to anoint the moft Holy.

Hag. ii. 7. Gen. xlix. 10.

iv. 2.

xlix. 8. lxi. 1.

5, 6.

That God would fend him, fo much needed and defired by all nations, to whom the gathering of the people should Mal. i. 3. be; the Sun of righteoufness, arifing with falvation in his Ifa. lix. 20. wings; the Redeemer that should come to Zion; the Meffenger of the covenant, whom God would give for a covenant of the people, to establish the earth, to caufe to inherit Jer. xxiii. the defolate heritage; the righteous Branch, to be raised up unto David; to reign and profper, executing judgment and juftice in the earth; whose name should be called, The Lord Ifa. Ixi. 1. 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 fend the Meffias, to enlighten the world with a perfect inftruction; 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 knowledge and to better obedience of God. Thefe places of Scripture, to which many others might be added, do fufficiently evince, that the Mofaical difpenfation was in the defign thereof mutable and tranfitory; that God intended, what the Heb. vii. Apostle affirms effected by our Saviour, an abrogation of the precedent command, for its weakness and unprofitablenefs. Thus doth God's defign concerning the abolition of this religion appear by verbal teftimonies; the fame we see also declared by real effects: his providence hath made good his word; he hath not only difobliged men from that religion, but hath manifeftly discountenanced it; yea, hath difabled even the most obftinate adherents in opinion and will thereto from the practice and

18.

XV.

exercise thereof, according to its primitive rules and pre- SERM. fcriptions. Long is it (for above fifteen hundred years) fince 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 fervice to God, oblation of facrifices, incenfe and tithes; their tribes being confounded, the diftinction of priesthood and people seems taken away; all the mysterious emblems of God's special presence, all the tokens of God's favour and endearment to them are embezzled and quite loft; nothing is left fubftantial or folemn in their religion, which if they would they could put in practice : all that they retain of their ancient inftitution is the obfervation of fome petty formalities, in matters of lefs importance; which also they have fo blended and corrupted with impure mixtures of their own device and forgery, falfe and impious opinions, ridiculous and uncouth ceremonies, idle and abfurd ftories, that we may juftly fuppofe genuine Judaism nowhere to be found; that it cannot be, nor is indeed any where, practifed.

So that what reafon fhewed fit to be, what God had declared should be, that experience doth atteft to be done; the ceffation and abolition of that way of religion, both as to obligation and use.

So I pass over this fecond step of my intended difcourfe that no other religion, excepting Chriftianity, which hath been, or is in being, can reasonably pretend to have proceeded from God, as a univerfal, 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, fo gracious a Father would fometime afford to poor miferable creatures and children, the fons of Adam.

his

I have two great steps yet to take: one, that Chriftianity is in itself a doctrine and law endued with the forementioned conditions; in all refpects worthy to come from God, apt to promote his glory, and procure man's benefit. Another, that it de facto did proceed from God,

XV.

SERM. was attested to by him, and established by his authority. Which propofitions I fhall hereafter, by God's grace, endeavour to prove.

And in Jefus Chrift, &c.

SERMON XVI.

OF THE EXCELLENCY OF THE CHRISTIAN
RELIGION.

I COR. ii. 6.

We Speak wisdom to those which are perfect.

1,2.

THE meaning of these words, upon viewing the con- SERM. text, and weighing the scope of St. Paul's difcourfe, I XVI, take to be in effect this; that however fuch parts of the Chriftian doctrine, which St. Paul difcovered unto those whom he began to inftruct therein, the milk which he 1 Cor. ii. gave the babes in Chrift to drink, especially as propounded, proved, and perfuaded in fo plain and fimple a manner, without advantages of fubtile reasoning or elegant language, might feem to perfons really ignorant, unskilful, and dull of apprehenfion, (although much conceited of their own knowledge, wit, and reach,) or to men prepoffeffed with contrary notions and corrupt affections to be foolish and unreasonable: yet that the whole doctrine, such as it is in itself, being entirely disclosed unto perfect men, that is, to men of an adult and improved understanding, well disposed and capable, void of prejudicate conçeits, and cleanfed from vicious difpofitions, would appear wisdom; wisdom, that is, not only exactly true, but highly important, and very well fuited to the attainment of the best ends; even those ends, which it pretendeth to bring