SERM. Versation. By them also he discovered more of his XV. gracious disposition, and of his merciful intentions toward them; that he would not be extremely rigorous in punishing the transgressions of his law; that he would not refuse pardon to the most grievous sins, not remain irreconcilable toward the most heinous offenders, upon their sincere repentance and amendment of life. By the practices of holy men he also shewed, that the rigour of that ceremonious law was mitigable; that in some cases its obligation Matt. xii. 3. might be relaxed, and its observance dispensed with; that a service more refined and rational was espePs. li. 6,17. cially acceptable to God; that he loved a purer devotion, a perfecter righteousness, a higher charity than such as the letter of their law prescribed. By them also he intimated, which their devotions plainly infer, that he not only exacted such duties, but was ready to afford them his assistance to the performing them; by teaching and admonishing them within; enlightening their minds, and inflaming their affections; directing, exciting, and quickening them to obedience. Thus did that morning of divine knowledge, from the first dawning, by degrees grow more lightsome; yet never arrived to a perfect daylight; the shadows were not quite dispersed; the whole horizon of heavenly truth was not disclosed thereby. Even those arbitrary and extraordinary dispensations of further instruction are so many good arguments, that God did not primarily intend the Jewish law for a complete delivery of his mind; his reserving so much to be upon occasion detected, implied that more still might rest behind; accordingly, as indeed we see, that the future state, and immortality itself, was not by the prophets fully brought

XV.

to light; that the better covenant, established upon SERM. better assurances, was not yet revealed; that all means requisite for the glory of God, for the good Heb.viii. 6. of man, were not thoroughly provided for.

xi. 13, 40.

Of which conclusion we shall add this one further probation, that Judaism did not serve, in effect, sufficiently to better men's lives; to qualify a competent number of men for God's favour, or for their own happiness; by disposing their minds to any tolerable degree of true sanctity, piety, and righteousness acceptable to God, profitable to human society, perfective of man's nature. It is a point that St. Paul in his Epistle to the Romans insisteth much upon, and excellently applies to this same purpose. The Jews were highly conceited of their way, scorning the rest of men as altogether ignorant of God's will, and uncapable of his favour; but St. Paul represses their arrogance, by shewing the difference was not so great, as they imagined, between them and others, not even in those respects; for that the special revelation, which they were so proud of, had Rom. ii. not produced effects considerably better in them, than the light of reason and the law of nature (means so despicable in their esteem) had brought forth in others; which charge being made good, it is evident they had no reason to prize their way so much; or to confide therein, as perfect; as thoroughly, in the best manner, and in reasonable measure sufficient to qualify them for God's favour, or to bring them into a state of happiness; yea, it is plain, upon that supposition, in some respects their way had the disadvantage, and made their condition worse than that of other men; rendering their faults more grievous and inexcusable, more provoking God's displeasure

XV.

SERM. against them; especially seeing, upon the tenor of their religion, they had scarce any better ground to presume of pardon or impunity, than other men had from instincts of nature, from rational conjecture. Now that such a charge upon them is no slander, we need no other probations than what the continual stream of their own histories doth represent concerning their manners; than the many full and plain testimonies of their own prophets concerning them; than the extreme punishments by divine justice inflicted upon them; than the common reputation they have continually had among men, grounded upon experience. What is their history but one continued tragedy, as it were, setting out the various strange rebellions and apostasies of that people, with the miserable consequences proceeding from them? What do their prophetical writings contain beside pathetical expostulations, severe reproofs, dreadful comminations of judgment upon them, for their prodigious impieties, iniquities, and lewdnesses; general in extension over all persons, excessive in degree, by no means curable or corrigible? Run ye to and fro through the streets of Jerusalem, (Jerusalem, that place of universal concourse, the heart of that nation, the special seat and sanctuary of their religion,) see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth, and I Ezek. xxii. will pardon it, says Jeremiah, v. 1. There is a conspiracy of her prophets in the midst thereof, (of Jerusalem,) like a roaring lion ravening the prey; her priests have violated my law, and have profaned my holy things; her princes are like wolves; the people of the land have used oppression and

Jer. v. I.

25-30.

XV.

exercised robbery: and I sought for a man among SERM. them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it; but I found none, saith Ezekiel : and the rest frequently harp upon the same thing. But these prophets, you will say, lived in unhappy times; so circumstantiated, that no religion could have much prevailed upon men's minds and lives; such as make every religion liable to the same exceptions: well, but Isaiah, one would think, lived in better times; for how many better kings had that nation, that more strictly practised or earnestly promoted piety, than Hezekiah? yet, A sinful nation, a people Is. i. 4, 5,6. laden with iniquities, a seed of evil doers, were they, it seems, even then; the land was defiled under the inhabitants thereof; the whole head was sick, and the whole heart faint; from the sole of the foot even to the head there was no soundness in the body of that nation. Yea, when did that religion flourish in greater vigour and strength, when had it more advantage of exerting its best virtue, than in the peaceful and prosperous times of that great and mighty, that good and zealously pious prince, king David? yet, even in his reign, according to his own observation and testimony, they were, Ps. xiv. 53. generally, corrupt, and did abominable works; they all were gone aside, and were altogether become filthy; there was none that did good, no not one. But we need not urge particular instances, since we have it so often affirmed in gross, that the manners of that people, from first to last, were constantly naught and offensive to God: The children of Is- Jer. xxxii. rael, and the children of Judah, saith God himself 30. in Jeremiah, have only done evil before me from

xvi. 12.

xi. 7.

Neh. ix.

SERM. their youth. And again; Since the day that your XV. fathers came forth out of the land of Egypt unto Jer. vii. 25. this day, I have even sent you all my servants the prophets, daily rising up early and sending them; yet they hearkened not unto me. The law, although by extraordinary persons, in fittest opportunities, with utmost vehemence and diligence inculcated and urged upon them, proved continually ineffectual to produce the fruits of piety and righteousness. Ezra ix. 7. The same you may see confessed by Ezra; and not only acknowledged, but evidently demonstrated by Nehemiah, in a punctual narration, deduced from the beginning to his time, in the ninth chapter of that book. Again; The heavy calamities by divine justice so often inflicted, so long continued upon them; and, at last, God's so visible utter dereliction and disowning them, do also sufficiently declare what their deserts, and what their qualities have been; as also what good may ever be expected from them. For as God never punishes grievously without a proportionate cause, so he never quite deserts, but in a desperate case, when no competent emendation may be expected. He is not wont to lop off the branches, but when they grow dead and barren; he never cuts down the tree, while there is any hope of fruit. This providence therefore toward that people shews, that in God's esteem that law is to be laid aside, as an instrument grown useless, and unfit for his purposes; unfit to serve his glory, to further men's good.

I add; that through all course of times their manners have not procured in a manner from any men any good-will or respect; but indeed the common dislike, contempt, and hatred of men: they have always (since well known and observed in the world)