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L I B R ^ I^ Y 
 
 IF -I MK 
 
 Theological Seminary, 
 
 PRINCETON," N. J. 
 ShrJf ' i^r-n Section. 
 
 Boo/: y. SL- No,, 
 
 Ct%<^l^ ^ 
 
THE 
 
 Gradual Revelation 
 
 O F T H E 
 
 GOSPEL; 
 
 From the 
 
 Time of M a n's Apoftacy. 
 
 Set forth and Explain'd in 
 
 T w E N T Y-F OUR Sermons, 
 
 Preach'd in the Parish Chur ch 
 of St, Mary le Bowy 
 
 A T 
 
 The Lecture founded by the Honourable 
 ROBERT BOTLE Efq; in the Years 
 1730, 173^ and 1732. 
 
 In TWO VOLUMES. 
 
 By WILLIAM BERRlMAN D. D. 
 
 Reftor of St. Andrew'' s Under/haft, and Fellow of 
 Eton- College. 
 
 VOL. II. 
 
 To which is added, by way of APPENDIX, 
 
 A Sermon concerning the Duty of fhunning 
 the Converfation of Infidels and Hereticks. 
 
 LONDON: 
 
 Printed for Meffieurs Ward and W i c k s T e e Di in the 
 Inner-Tem^le-Lant. M.DCC.xxxiii. 
 
SERMON XIII, 
 
 PRE ACH'D 
 
 May 5. 1731. 
 
 The Sufferings of CHRIST 
 previous to his Kingdom* 
 
 Luke xxiv. 25, 26. 
 
 O Fools ^ and flow of heart to believe 
 
 all that the prophets have fpoken : 
 
 Ought not Chrift to have fuffered thefe 
 things^ and to enter into his glory ? 
 
 IT was intimated in the Conclufioii 
 of the laft Difcourfe, that the ex- 
 pected Redeemer of Mankind has 
 been from the beginning reprefented 
 under a twofold Charader ; namely, in a 
 State of Suffering, and in a State of Glory: 
 that this was implied in the original Prc- 
 didion at the time of Man's Apoftacy, where 
 Vol. II. B the 
 
2 T^he Sufferings of Christ 
 
 SERM the Seed of the Woman is foretold to have 
 
 XfJf 
 (^^^•Xj vi<rtoi7 over the Serptnt, in the bruifing of 
 
 his Head^ but not without fuch Sufferings 
 from him in the mean time, as are exprefs'd 
 under the figure of being bniifed by him 
 in the Heel--y that it was farther taught by 
 the Prclcnpiion of bloody Sacrifices, and 
 other jRgnilicant Types and Symbols, upon 
 which I forbear to expatiate at this time. 
 
 But becaufe in that period of time 
 which we have laft confider'd, the brighter 
 fide of his Cliarafter is ufually infiikd on, 
 and drawn out in the mofl pompous De- 
 fcriptions, when, upon occafion of the E- 
 redion of the Jewijh Monarchy, the Be- 
 nefits of our Redemption are reprefentcd 
 under the figure of a Kingdom, and de- 
 fcribed in fuch Terms as befpcak a Majeflick 
 Grandeur and Magnificence : left fuch pom- 
 pous Defcriptions fhould efface the Expec- 
 tation of a:n humbler State, and all Notion 
 of the Means by which liich Benefits were 
 to be procured 5 it was now highly proper 
 that fome more exprefs Declarations fhould 
 be added, concerning thisfuffering State of 
 the MeJJiah^ and the great Atonement to be 
 made by him. Accordingly we read, both 
 in the Pfalms QiT>avtd, and in the Writings 
 
 of 
 
previous to his Kingdom, 3 
 
 of the following Prophets, but particularly SERM. 
 of the Prophet Ifaiah : we read ieveral Pre-(xVNj 
 didions that are full and explicit to this 
 purpofe. 
 
 The Jews, however, were generally 
 better pleafed with attending to the brighter 
 fide of the MeJ/iah's Character, and as their 
 Commonwealth had gradually declined and 
 funk into an abjed State, they were eagerly 
 expeding the Advent of thispromifcd De- 
 liverer, to raifc it to the greateft Splendour 5 
 and in the warmth of fuch Expcdation,they 
 feem to have forgot the Defcriptionof thofe 
 Hardfhips and Sufferings, which he wasfirft 
 to undergo. Even the Difciples of Jefus 
 were not clear from this national Prejudice. 
 77?^/ knew not what the r'tjing from the 
 dead jhould mean j {a) not that they were 
 Strangers to the Dodiine of the general Rc- 
 furredion, but they look'd upon Chrifi's 
 dying at all as inconfiflent with their Notions 
 of the MeJJiah, and tending to fruftrate 
 their Hopes and Expedations. And there- 
 fore Teter had the confidence even to re- 
 buke his Mafter with a (/>) be it far from 
 
 theet Lord i this fhall not be unto thee. 
 B 2 Our 
 
 [a) Markix. lO. (/•) Mat. xvi. 22. 
 
4 T^he Suffer mgs of Christ 
 
 ^E R M. Our gracious Lord was pleasM, in fome prc- 
 I/YNJ paratory Difcourfcs, to aflurc them of his 
 approaching Death and Refurredion. Yet 
 fall fuch was their Slownefs of Hearty and 
 Dulncfs of Apprehcnfion, that even thefe 
 divine Difcourfes did nor remove their Pre- 
 judice, but they were ftrangely furprized 
 and confounded at his Death j infomuch 
 that they began to defpond and fufped they 
 had been miftaken, whilft they trnfted it 
 had been he which fkould have redeemed If- 
 rael-^ (f)and found an encreafeof their Afto- 
 nirhment, but no Convidion, from the firft 
 Reports which were brought them of his 
 Refurreclion. Such was the Difcourfe and 
 Reafoning of the two Difciples that were 
 walking to Emmaus, when Jefus unknown 
 join'd himfelf to their Company, and took 
 occafion to upbraid them in the words that 
 
 have been read ~ O FoolSy and flow of 
 
 heart to ^believe all that the Prophets 
 have fpoken : Ought 7iot Chrifltohave ftif 
 fered thefe things y and to enter into his glo- 
 ry ? id) This gave him a handle more fully 
 to open and explain the Paffages which they 
 had over-lookM or mifunderftood j fo that 
 
 beginning 
 
 (0 Lukexxiv. 21, 22, ^c. [d) v. 25, 26. 
 
previous to his Kingdom, 5 
 
 beginning at Nioks and all the TrophetSjS>Y.TiM. 
 
 >r] rr 
 
 he expounded unto them in all the Scriptures ^ 
 
 the things concerning himfelf \ {e) and thofe 
 things (we may prcfume) more cfpecially, 
 which related to his Death and SufFerinjis, 
 the Ground of their prefentMifgivings and 
 Defpondcncy. 
 
 I T would be a matter of too great 
 length and compafs, nor is it needful to 
 my prefentDefign, to explain at large every 
 thing of this kind that occurs in the Writings 
 of the Old Tcftament. It may fulfice to 
 fliew that the thing had been predided, and 
 that the ancient Jews themfelves do appear 
 not to have been wholly ignorant of if, tho' 
 their Sentiments were not altogether con- 
 iiftent upon this head. The moft remarkable 
 Prophecy of this kind, is that of the 5 z^ and 
 5 3*^ of Ifaiahy in which fome eminent Per- 
 fon is defcribed under the Title of the Ser- 
 vant of the Lordj who fhould go thro' a 
 oreat deal of undeferved Shame and Suf- 
 fering, even unto Death, for the fake and 
 benefit of other People, who Ihould endure 
 all Indignities with the greatcft Meeknefs 
 snd Patience, even offering himfclf to them 
 
 (f) Lukexxiv. 27. 
 
6 ^he Sufferings of Christ 
 
 S.E R M. of his own accord, and at laft fhould be highly 
 ^^^^' honour'd and exalted, in reward of his Obe- 
 
 '^^V^*'' dience, and fee the Succefs of all his Suf- 
 ferings in the Jtifl'ification of thofe whofe 
 /w/^2^/V/c'jhehad^^r;?>andintheir AdmilTion 
 to divide the Spoil of his Enemies, and enjoy 
 a State of Glory and Happinefs with him. 
 
 The principal thing to be obferv'd for 
 
 the Explication of this Pafiage, is the Unity 
 
 of Charader, which runs throughout the 
 
 whole. It is one and the fame Perfon, the 
 
 fame Servant of the Lord^ that is fpoken 
 
 of from beginning to end, that, without any 
 
 Demerit of his own, met with fuch Reproach 
 
 and ignominious Treatment, that fubmitted 
 
 to it with fuch Willingncfs and Refigna- 
 
 tion, that procured by it fuch Pardon and 
 
 Privilege to other People, that was rccom- 
 
 penc'd at laft with fuch abundant Honour 
 
 and Glory. And who then could be the 
 
 Perfon, to whom all thefe Charaders agreed 
 
 without any Strain or Violence put upon the 
 
 Words, without any Breach or Violation 
 
 of that Unity which the whole Contexture 
 
 of the Place requires \ There are Jews 
 
 that would pcrfuade us, their Nation in its 
 
 prefent State of Exile and Captivity, is here 
 
 dcfignd 
 
previous to his Ki7igdo7n, 'f 
 
 defignd under the Figure of afmgle Perfon. ^^^j^- 
 But befides that this does ill accord with v^v^^ 
 the extravagant Relations they fomctimes 
 give us of the fiourifhing Condition of their 
 People in feme unknown Countries of the 
 Eafi, where they pretend they are poflcfs'd 
 of ample Dominions, in great Splendour and 
 Authority {f) in order to evade the Force 
 of Jacob's Prophecy, concerning the Con- 
 tinuance of the Scepter in the Tribe of 
 Judah : Befides that there is no colour to 
 be alledg'd for their enduring fuch Hardfhips 
 in any Country, as may anlwerthe dcfcrip- 
 tions of the Prophet in this paffage: Befides 
 that the fuffering Perfon is expredly diftin- 
 guifh'd from the People of God, for whofe 
 tranfgreflion he was ftrickcn, and who are 
 reprefented to obferve and acknowledge 
 the greatnefs of his Sufferings : Befides all 
 thi^ I fay, which might realonably be ob- 
 jefted to this Interpretation j will any one 
 be fuch an Advocate for the Virtue of the 
 Jews^ as to pretend that they are free from 
 blame or wickednefs, and fuffer without 
 
 B 4 any 
 
 (/) Vid. Ahrah. Feritfol. Itinera Mundi, cap. 14. item 
 Benjam. Itinerar. p. 113. edit. Jmjl. 1633. cum UEmpereur 
 Diflert. ad Ledorem. 
 
8 The Sufferings of Christ 
 
 Xrrr ^"^ ^^^^^ °^ demedc of their own ? Can it 
 C/S'^ be faid, that they fubmit without complaint 
 or murmuring? Above all, can it enter 
 into any one*s Imagination, that their Suf- 
 ferings fhould expiate the Sins of other 
 People, that they fhouldy^^ the Succefs and 
 Efficacy of them in the Pardon ind Juftifi- 
 cation of many ^ that they fhouid hcfatisfied 
 with this Fruit of their Sufferings, and ob- 
 ferve this T lea fur e of the Lord to profper 
 in their hands ? 
 
 The like Exceptions may be made againft 
 any Application of this Prophecy to King 
 yoflah, which is another Method whereby 
 the Jews endeavour to evade the force of 
 it. He was indeed a pious Prince, and has 
 honourable mention made of him in the fa- 
 cted Scriptures. But the Expedition in which 
 he fell at Megiddo, was no advantage to his 
 Charader. It wasrafhly undertaken (^),cnot 
 
 only 
 
 I ■ ■■ ■ I i* . , I L I " H II — III 
 
 (^■) This Expedition of Joftab is defended by Dr. Prideaux, 
 {Conned, of the HiJ}. of the O. and N. Tef}. ad annum 6lo. 
 'vol. I. book T. fag. ^\ . folio.) as the Refult of that Ho- 
 mage he owed to the King ox Babylon or JJffria, to whom 
 he fuppofes the Kings of fudah had taken an Oath of Fi- 
 delity, ever fincc the Captivity of Manaffeh, z Chron. xxxiii. 
 1 1 . in like manner as Zedekiah is expreffly obferved to have 
 done afterwards, z C/'r&«. xxxvi. 13. the Breach of which 
 Oath is upbraided by God in the Prophet Ezekiel, as a very 
 grievous Sin. Exck. :ii\'\\. 13 — 19. But to this it may here. 
 
 pliedj. 
 
previous to his Kiitgdom* 9 
 
 only without juft Provocation, but againftSERM. 
 the cxprefs Warning and Command of God. v^ry^^ 
 (h) His Death therefore was manifeftly the 
 Punifliment of his own Sin and Temerity ; 
 and it was fo far from being voluntarily 
 chofen or fubmitted to by him, that he fell 
 by the hands of that very Enemy whom he 
 was aiming to deftroy. Much lefs had it 
 the Virtue of an Expiation or Atonement 5 
 it averted not the divine Vengeance from 
 
 the 
 
 plied, that the account we have of Manaffch^ Captivity is fo 
 fliort and concife, that there is very little to be built upon it. 
 To be fore there was no fuch compleat Conqueftof Judea, as 
 that in Zedekiah's time, and probably no Oath of Fidelity. 
 Or if there was, the Governn\ent was now in other hands : 
 Nabopolajfar had by Rebellion wrefted it ouj of the hands of 
 the Succeffor of Efarhaddon, who had taken and reltored 
 Manaffeh, and to whom, if to any one, the Oath of Fidelity 
 was made. See Prideaux ad ann. 626. ^ 612. And as to 
 the Dominion which Jojiah feems to have had over the Coun- 
 try of the ten Tribes, lie might probably take this occafion 
 tofeize it to himfelf, without holding it from this new Fami- 
 ly, to which he could have no Obligation. 
 
 {h) This appears not only from the words oi Pharaoh Necho^ 
 —God commanded me tc make hajle ; forbear thee from meddling 
 nx'ith God, nuho is nxiith me, that he defray thee not. 2 Chron. 
 XXXV. 21 . but alio from the words of the facred Hiftorian, 
 who charges J of ah in the next Verfe, with not hearketiing 
 unto the iMord of l^^QztiO fro?n the mouth of God. It is not cer- 
 tain indeed, by what means the King oi Egypt had this know- 
 ledge of the Will of God, whether by the Prophet Jeremy, 
 or any other way. But it mull: be prefumed, that fo pious a 
 Prince as Jofah did not give credit to him, elfe he would 
 never have perfilled in his Refolution. And fo the matter 
 was a Sin of Ignorance : to which the Syriac and Arabic Ver- 
 fions agree, when thsy fay that Jofah kne'w not that it vjas 
 frotn God. 
 
I o 7^^ Sufferings ^Christ 
 
 SERM-the People of the Jews^ but left them ex- 
 ^^^^rspj pofed to the Ravages of the Chaldeans^_, 
 which a few years after led them captive in- 
 to Babylon. Nor is it the leaft Prejudice to 
 both thefe Interpretations, that befides ftrain- 
 iiig and perverting divers of thefe Characters, 
 they are forc'd fometimes to change and di- 
 verfify the Pcrfon or Subjed of whom they 
 are fpoken ; whereas the Contexture of the 
 whole Difcourfe does clearly argue him to 
 be one and the fame. 
 
 T H E R E is no better Pretence for applying 
 it to the Prophet Jeremy, which is a No- 
 tion that has not only been advanced among 
 the Jeijus, but unhappily efpoufed by an 
 eminent Chriftian Expofitor i (/) who feems 
 unwilling to have it thought, that the an- 
 cient People of God fhould be fo far let in- 
 to the Knowledge of Gofpel-Myfteries. 
 Jeremy underwent indeed great Trials and 
 Afflidions, but not with the greateft ^Equa- 
 nimiry an4 Patience, not without fome ma- 
 nifeft Tokens of Reludance and Unvvil- 
 lingnefs. Nor does it appear that his Life 
 was ended after all by Violence, and much 
 lefs that his Death was a means of appeafing 
 
 the 
 
 (/) Grotius in loc. 
 
previous to his Kingdom* x\ 
 
 the Wrath of God, and averting his Ven-SERM. 
 geance from Tranfgreflrors. l/VVi 
 
 After fuch ill Succefs in the Per- 
 fons pitch'd upon by modern Jei^s^ it will 
 be in vain to look for any other befides him, 
 to whom the Targum of Jonathan^ and 
 the more ancient Jewi^j Rabbins {k\ have 
 with one confent applied fome Paflages of 
 this Scdion, and particularly the firft words 
 of it J namely, the Mejfiah. This is a gla- 
 ring Evidence of the ancient traditionary 
 Expofition of the whole : It is fuch as their 
 Succcflbrs know neither how to difown, 
 nor to gainfay : but in order to elude the 
 force of it, there have two Pretences been 
 devifed, which are neither confiftent with 
 the Text, nor countenanced by what remains 
 of that ancient Expolition. 
 
 Sometimes it is fuggefted, that they 
 meant only to apply the firft Verfe of this 
 
 Se£lion (as x ftands diftinguifli'd among 
 them) to MeJJiah (/), where he is intro- 
 duced under a pompous Charadter, as one 
 that fhould ^^ exalted and extolled^ and be 
 *verj high 5 [m) which three words^ the fame 
 
 Ancients 
 
 {^k) This is confels'd by Aharhanel in he. 
 ^/) Aoarbanel comment, ex Edit. L'Empereur. />.S8. 
 (»>) liaiahlii. 13. 
 
1 2 The Sufferings of Christ 
 
 S E R M. Ancients have explained to intimate his being 
 v>^Y%»^ exalted above Abraham, and extolled be- 
 yond Mofes, and higher than the Angels of 
 God (n). And then it is thought the fol- 
 lowing humbler Charaders may be reafon- 
 ably attributed to fome other Perfon. But 
 let anyone read over the whole with Seriouf- 
 nefs and Attention, and fay if there be any 
 room for fuch an arbitrary disjointing of 
 Paflages that are conneded, and if it be not 
 therefore more reafonable to believe, that 
 they who applied the beginning ofthisPro-* 
 phecy to Chrifty would underftand the Con- 
 tinuation of it in the fame fenfe. Befides, 
 it is certain, and has been pertinently ob- 
 ferv'd by others {o) upon this Argument, that 
 fome Parts of the fufFering Charafter have 
 beenadu3llycxpound:ed by the zi^ci^v^tjews 
 to belong to the Meffiah^ who have like wife 
 fpoke in plain terms of the AfRidions which 
 he was to endure, as a thirdpartofthe Af- 
 pBions which were to happen in the World. 
 A T other times, when the Authority of 
 the Ancients appears too full and exprefs for 
 
 this 
 
 rTiiyn Ita prifci Sapientes apud Aharhanel in loc. pag. 4. 
 And tins agrees well with the Author to the Hebreivs, who 
 has given the fame Preference to the MeJJiah. , , t 1 
 
 (0) L'Empereur, Annot. ad Abarbanel. in Ifai./>. 5 z. &ad Jal- 
 kuc./. 285. ScealfoBifhop ^^iW/f/s Defence of Chrifbamty. 
 
previous to his Kingdom, 1 3 
 
 this afflidcd and fufFerinfr State of theSERM- 
 
 xiir 
 
 Mejjiah^ they have then recourfe to another ^^^-^ 
 Fiction of two Mejffiahs.onc of which fhould 
 be the Son of T^avidy a flourifhing and po- 
 tent Prince, but the other a miferable and 
 afflidcd Man, defcendcd of the Tribe of 
 Jofiph, who attempting to refcue the Jews 
 from their Captivity, fhould have fo few 
 Adherents refort to him, that he fhould ea- 
 fily be flain in War, and his Party crufh'd by 
 their Oppredbrs {p). 
 
 But this, in the firft place, is meerly ar- 
 bitrary and precarious, there being no foun- 
 dation, befides their own Dream or Conceit, 
 for afcribing that Title to any of the Sons 
 of Jofeph. Let them fhew us any Text of 
 Scripture, Let them at leaft produce fomc 
 Tradition of their own Nation more ancient 
 than the Gemara^ or Supplement of the 
 Talmud, and the later Targumsy which 
 give them reafon to cxped any more than 
 one MeJJiahy and him the Son of T>avid. In 
 the next place, how blind and confufed is 
 
 that 
 
 (/>) This Mejfiah Ben- Jofeph is mention'd by Pftudo-Jo- 
 nath. \\\Exod.x\. ll. larg. in Cant. iv. 5. Tahn. BabyL 
 traft. Succah. c.Hachalil. i. e. c. 5. fol. 52. i . and from thence 
 by many modern Rabbins. See this whole Matter difcufs'dby 
 Dr. Pocod, in the AppendirX to his Comment on Malachi, 
 
* 4 7he Sufferings of Qyi-^i^t 
 
 ^^^j^^'that occafional Mention which thefe Wri- 
 s^V^^ tings have made of him ? So doubtful and 
 undetermin'd in it felf, and fo little con- 
 fident with other Jewijh Notions, {q) that 
 Maimon'tdes thought fit to leave it out, when 
 he coUeded the Traditions which relate to 
 the M(.'jjiah ; and the other Expofitors who 
 do retain it, appear but little agreed, either 
 as to the Certainty or Reafon of his coming, 
 or as to the Ground of his Sufferings, or his 
 Right to affiimethe royal Title, which they 
 otherwife confine to the Pofterity of T)avid, 
 Again, what is the Ufe or Office 
 of this other MeJJiah they fpeak of in 
 the Tribe of Jojlph ? AH the great Be- 
 nefits which the Prophets have foretold, they 
 look for only from the Son of^avidi fo 
 that the Son ofjofeph appears to be no other 
 than a Fiction of their own, invented only 
 to ferve a turn, and give a lame account ra- 
 ther than^none, of that mention which is 
 made of the AfQidtions and Sufferings of the 
 MeJJlah, from which^liey will needs have 
 the Son of T^ avid to (land clear and exempt. 
 But, which is mod of all confidera- 
 blc, if we fhould admit their Fidion of 
 
 two 
 
 (y) Vid. Puuck ut fupra. 
 
previous to his Kingdom^ 1 5 
 
 two fuch different Perfons, it could neither SEJ^M. 
 help them in the Explication of this Text v^ry^^ 
 of Ifaiahy nor in accounting for the tradi- 
 tionary Expofition of their ancient Dodors. 
 It was obferv'd before, that the Unity of 
 Chafaftei" which runs throughout the whole 
 Prophecy, docs oblige us to underftand one 
 and the fame Perfon to be here dcfcribed 
 under the humbler Charaders of Grief and 
 Sufferings, and under the more exalted ones 
 of Honour and Triumph. If then it was 
 l^\w%MeJJiah^ xhcSonof^avid^ who was 
 to be exalted and extolled ^ and to be ^ery 
 high, in whofe hands the ^leafure of the 
 Lord fhould profper^ who fhould fee his 
 ^efire and be fatisfied, dividing the 'Por- 
 tionofthe greaty and the Spoil oftheflrongi 
 it muft be the fame Son ofT^avidyXSx-dX^jzs 
 to be defpifed and rejected of Men, that 
 was to be wounded for our Tranfgreffions^ 
 and being brought as a Lamb to the Slaugh- 
 ter, was to make his Soul an Offering for 
 Sin. Accordingly, it has been obferv'd, 
 that fome of thefe Charadcrs arc expreflly 
 rcfer'd, by the ancient Expofition of the 
 JewSy to the fame Meffiah, that was to 
 reign and profper. So that the modern Fic- 
 
 z tion 
 
i6 T*he Suffermgs of Christ 
 
 SERMtion of two different MeJJiahs is not only 
 s^^^ groundlefs and abfurd in it felf, but alto- 
 gether unapplicable to that purpofe, for the 
 fake of which it was invented. But in the 
 Chrifiian Scheme, the whole matter is 
 fniooth and intelligible, without any diffi- 
 culty : the fame Perfon, who firft endured 
 great Reproach and Indignity, and offered 
 himfelf an expiatory Sacrifice, was afterwards 
 raifed to a State of Glory, and the highcft 
 Exaltation. Thefe then are the Parts to be 
 ftated and confider'd diftindly, as being 
 both predided in the Old Teftament, and 
 accomplifh'd in the New. 
 
 I. T H A T he fhould voluntarily yield or 
 expofe himfelf to Sufferings. 
 
 II. That thefe Sufferings fhouIdTiave 
 2.n expiatory Virtujc, or make Atone- 
 ment for Sin. And, 
 
 HI. That they fhould ht previous to his 
 State of Exaltation and Triumph,which 
 is mention'd as confequent upon them. 
 
 I. First, that he fliould voluntarily 
 yield or expofe himfelf to Sufferings. That 
 he fhould be fubjea: to Sufferings, is taught 
 in fuch a Variety of ExprelTions, that there 
 
 can' 
 
previous to his Kingdom^ tj 
 
 c^n be no room or colour to difpute it*SERM. 
 And it is indeed the Certainty and Ckarncfs ^^y^ 
 of this Point, which has put the Jews upon 
 trying foeameftiy to change the Perfon, that 
 the PalTage (if pollibk) might be applied 
 to any other, rather than their King MeJJiah, 
 But as they have not been able to fix on any 
 Perfon, to whom all the Parts of the Cha* 
 rafter agree ; fo particularly this, which I 
 have mention'd, oi\\is voluntary Submiflion* 
 Refignation and Patience, is implied in that 
 he is faid to be (r) brought as a Lamb to the 
 Slaughter J and as a Sheep before her Shearers 
 is dumb, fo he opend not his mouth. So 
 meek and paffive a Behaviour muft be the 
 Refult of the moll: perf^d Refignation, and 
 altogether inconfilknt with any mealure of 
 complaint or murmAiring under the weight 
 of his Afflidion. So that this Character 
 plainly agrees neither to Jcjiah^ nor Jeremj^ 
 nor the People of- the JewSy nor to any o« 
 ther, to whom their Expofitors might b« 
 glad to apply fo important a Predidlion. But 
 to the bieffcd Jefus, whom we receive un«» 
 der the Charafter of the MeJJiah^ it agrees 
 
 (f) Ifaiahliii. 7, 
 
 VoL.IL C pcr^ 
 
i8 7%e Sufferings of Chvlizt 
 
 SER M. perfedly well. He was not more remarkable 
 s^y^sj for the Greatncfs of the Sufferings he under- 
 went, than he was for his great Batience and 
 Refignation, and the exemplary Meekneis 
 of his Carriage under them. The End of 
 his Sufferings indeed had been otherwife de- 
 feated, whether we confider them as matter 
 of Example or Atonement, as confirming 
 the Truth of the Doftrine he had taught, 
 or procuring the Salvation he had promifed : 
 I fay, the End had been entirely defeated, 
 if his Submiflion to fuch Sufferings had not 
 been altogether free and voluntary, but the 
 nieer Refult of Compulfion and Conftraint, 
 and rigidly impofedupon him by fuperiour 
 Force, or inexorable Fate. The Jewifh 
 Vidims indeed, which were only fymbolical 
 or typical Atonements, and derived their 
 whole Virtue from that relation they bore 
 to this future perfed Sacrifice, they might 
 be dragg'd or driven to the Altar, and there 
 bleed out their laft, conftrain'd by fuch force, 
 as they were not in condition to refift. But 
 it became the Antitype himfelf, even to 
 carry hts Crofs. He was fo far from flirinking 
 from the difficulty, that he gave himfelf up 
 with the mod pcrfc^ l^cftgnation to his Fa- 
 ther's 
 
previous to his Kingdom. ^ 9 
 
 thcr's Will : fo far from reviling or uttering ^|.^j^- 
 Imprecations againft liis Perfecutors, that^^VNJ 
 he ofFer'd up the tendered Prayers for them, 
 even whilft he was expiring by their Malice. 
 For this very end was he borni and came 
 into the World, that he might redeem us . 
 by his Death ; and tho' he could have fum- 
 mon'd more than twelve Legions of Angels 
 to his refcue, yet he chofe rather to wave 
 his Power, and (as the Scripture emphati- 
 cally fpcaks) to GIVE HIMSELF a Ranfom 
 for all. And that was the, 
 
 II. Second thing confiderable in /- 
 faiah's Prophecy, that thefe Sufferings 
 fhould have an expiatory Virtue, or make 
 Atonement for Sin. There are many 
 Expreffions to this purpofe, in the Pro- 
 phecy before us. He is not only declared 
 to have (j) done no violence, neither to have 
 had any deceit in his month ; fo that his 
 Sufferings could not be the Chaftifement of 
 hisownlniquicy ;but it is faidmorc exprelT-' 
 ly — (f ) Surely he hath borne our Grief s\, and 
 
 carried our Sorrows («) He was wounded 
 
 for our Tranfgreffionsy he was brut fed for 
 
 C 2 our 
 
 Iiaiahliii.4o. {t) V. 4. f«) T. 5. 
 
ao ^he Sufferings 0/ C h r i s T 
 
 SERM.^//r Iniquities ; the Chafiifement ofourfeace 
 •^Y^ was upon him, and with his Stripes we are 
 heale d ' ^ - -{x) the Lord hath laid on him the 
 Iniquity of us all^^—for the Tranfgreffton of 
 my Teople was hejiricken {y)'-^-'ifthoufDalt 
 wake his Soul(pt if his Soul fhall make) a7i 
 offering for Sin. 
 
 These laft words do very plainly re- 
 fer to the Mofaick Inftitutions, which 
 among the feveral Sacrifices prercribed under 
 that Difcipline, have provided one fort, 
 which is peculiarly ftiled an Offering or 
 Sacrifice for Sin {z). In the fame Senfe 
 therefore as they made Atonement by a ty- 
 pical Relation, we are to underftand him in 
 the ftrideft and mofl proper fenfe, to have 
 made his Soul {a) or himfelf an Offering 
 for Sin. And then by parity of Reafon, the 
 other Claufes will be underflood with the 
 fame View and Defign, as importing him 
 to have fuffer'd in the ftead of finful Men, 
 in order to procure their Impunity, and en- 
 title 
 ___^ __ ^^ 
 
 (z) It is not very eaiy to diftinguifh between CDItfH 
 (which is the word here uled) and nKOH- But they were 
 both underltood to be more ftridly expiatory, than either «»- 
 locaujls or Peace-Offe?ir/s. 
 
 {a) The reafonable Soul anfwer'd, by a fit Analogy, to 
 the Blood of the legal Viftims, in which the Life confiftedt 
 And therefore it is emphatically exprefs'd, i;. i 2. he hatb 
 ? u R E ovT hii Soul unto Death. See Sernj. XXIV. 
 
previous to his Kingdom* 21 
 
 title them to Peace and Happinefs. ThereSERM; 
 arc ftill fome Remains of this Expofition in v^^O 
 the Fragments of the Jewifh GlofTes (^), 
 which plamly underftood this Paflage of fome 
 Perfon fubiUtutcd in the room of others, 
 to fuftain the PuniHiment which they de- 
 fcrved, and procure them Eafe and Satis, 
 fadion. And tho' the modern Jews have 
 abfurdly enough endeavour'd to apply this 
 to fome or other of the Worthies of the 
 OldTeftament, yet it is fufficient to our 
 purpofe to obferve at prefent, that they are 
 forced to admit a kind of Expiation to be 
 defign'd in fome of the Claufes of this Pro- 
 phecy i and after this we may well leave 
 their Application of them, to fmk under 
 the weight of its own Abfurdity. Could it 
 befaidof Jofiahox. Jeremy, that their Suf- 
 ferings made Atonement for the Sins of the 
 People, and averted the Punifhment due to 
 them, when they not only left them ftiU 
 cxpoicd to greater Miferies in their outward 
 State, but mark'dout as the Objeds of di- 
 vine Vengeance from the unufual Guilt of 
 complicated Wicked nefs? But upon the 
 Qhriftian Scheme, the whole Paflage is moft 
 C 3 evi- 
 
 (^) Vid. Alftiec & Jalcut, in UEmpereur. 
 
^2 "The Sufferings (j/* C h Ris T 
 
 Serm. evidentlv applicable to the Sufferings of our 
 y^^^^ Redeemer, who gr.ve himfelf to die as a 
 propitiatory Sacrifice for the Sins of Man- 
 kind, that all thole wlio receive and fubmit 
 to him by Faith, may have the guilt of them 
 obliterated, fo as to be refcued at prcfent 
 from the Power or Dominion of them, and 
 hereafter from their Punifhment. 
 
 But there is one confiderable Objedtion 
 lies againd the Chrijlian Scheme, in this 
 particular 5 and that is, that St. Matthew 
 himfelf feems to have interpreted this Text 
 of Ifaiah after another manner. For tho' 
 he applies it to the Perfon of Chriji, yet it 
 is upon occafion of his miraculous Cures 
 perform'd upon Dcmoniacks, and fuch as 
 were troubled with other Illueffes — (f ) that 
 it might be fulfiWd (fays the Evangelift) 
 VJhich was fpoken by Efaias the Trophet, 
 faying, Himfelf took our Infirmities^ and 
 bare OUT Sickneffes. From whence it may 
 be argued, that the Prophet meant nothing 
 clfe, but his taking away Difeafes by healing 
 (hem, and not his taking Punifhment upon 
 himfelf, Q% enduring it inftead of others. 
 
 Eut 
 
 {<) Mat. viii, 17, "^ 
 
previous to his Kingdom^ 23 
 
 But if we recoiled in what variety of Phrafe^^RM- 
 this matter is fet forth, not only that ^^^^ryV 
 hore our Griefs, and carried our Sorrows^ 
 (which are the Claufes refcr'd to by St. 
 Matthew) but in ftronger and more empha- 
 tical Exprcflions,that^^ was wounded for our 
 Tranjgreffions, and bruifedfor ourl iqfiuies^ 
 that he made his Soul an Off- ring pr Sin, 
 and the Lord hath laid on him the Iniquity 
 of us all^ andwifh his Stripes we are healed: 
 it will be impollible to explain all thefe 
 Phrafesof his healing of Difeafcs, pr other 
 tniraculous EfFcds of his Power upon other 
 Men. And therefore as St. Matthew has 
 quoted only a fmall part of this Prophecy, fo 
 it ismoft nafonable to think he has exprcfs'd 
 only a part, and not the whole of its meaning. 
 Ail the Mileries of Life, being the Conie- 
 quence and Punilhment of Sin, there is no 
 doubt but Chrifl, who made a pcrfeft Sa- 
 crifice and Atonement for Sin, had in that 
 regard a Right and Power to remove them. 
 His miraculous Cures therefore, confider'd 
 as the Refult of his Atonement, might be 
 fairly deem'd a fulfilling of this PredicUoii 
 of Ifaiahy and more particularly of that 
 Claufe, which, in the form of the Expref- 
 C 4 fion, 
 
24 ^^ Sufferings (5/* C h r i s t 
 
 ^ xnr^^^^"' feems to be eafily accomodated to that 
 i^'^VVpurpofe. Accordingly they are pertinently 
 join'd with the Remiflion of Sins, and per- 
 form'd as the Reward of Faith, either in the 
 Patient him felf, or in thofe Friends that of- 
 fei'd him for Cure. And tho' this was pre- 
 vious in the order of time to his fufFering 
 upon the Crofs, yet it may be confider'd a§ 
 poflerior in the view of the Divine Counfels, 
 in reTped of which the Mercies of God were 
 exhibited thro' Ckrtft to former Ages, and 
 he is faid to be the(^) Lamb Jlain from the 
 foundation of the World, There is one 
 thing more to be obferv'd in this Predidionj 
 and that is, 
 
 III. Thirdly, That thefe Sufferings of 
 Chriji were to be previous to his State of 
 Bxaltation and Triumph. For tbo' the State 
 of Exaltation be firft mention'd in the Pro- 
 phecy, {e) {Behold my Servant (hall deal 
 prudently (or ^^Wprofper) hefhallbe exalted, 
 extolled^ and be very high'} yet the next 
 words fhew us that his fufFering State was to, 
 precede it in the order of time, and the 
 other was to follow as the Recompence and 
 
 Re- 
 • ^ ^ — ^ = — ■ i ' t 
 
 (</) Rev, xiii. 8. (f) Kaaahlii. 13. 
 
previous to his Kingdom, 25 
 
 jKeward of his Abafement. (/) As many were S E R M. 
 aflonied at thee ; {his Vtfage was fo mar- v^^tyO 
 red more than any Man^ and his Form more 
 than the Sons of Men.) (g) Sofhall hefprinkie 
 many Nations, the Kings fhall fhut their 
 
 mouths at him. Which implies that their 
 
 Aftonifliment at his humble and dejeded 
 State (hould be fucceeded by a greater Afto- 
 niflimcnt at his Exaltation, and the Succefs 
 of his Dodrine, when many Nations fhould 
 become his Profelytes by Baptifm, and Kings 
 themfelves keep filence before him. The 
 thing is afterwards exprefs'd in clearer and 
 ftronger Terms, (h) When his Soul jhallmake 
 an Offering for Sin, i. e. when he fhall have 
 freely offered up himfclf, and (as it follows) 
 {/') poured out his Soul unto deaths hejhall 
 fee his Seed (a long SuccelTion of Difciples) 
 he Jh all prolong his T>aysy and the T lea- 
 fur e of the Lord p^all profper in his hand, 
 (k) He fhall fee the Travel of his Souly 
 (or rather, becaufe of the Travel of his Soul, 
 he fhall fee his (/) Defire) and {hall be fatis^ 
 fed^r-{m) Therefore will J divide him a 
 
 Portion 
 
 (J) Ifaiahlii. 14. (^) r.15. {h) — liii. 10. 
 
 (/J V. 12. {k) r. II. {/) See Bifnop 
 
 Cj^^W/fr'fi Defence of Chhllianity. {m) V.\z. 
 
26 ^he Sufferingi of CH^isr 
 
 SEKM.Tortion with the great, and he {hall di- 
 
 \y^^^'vide the Spoil with the ftrong : becaufe he 
 
 hath poured out his Soul unto death* 
 
 From all this, our blelTed Saviour very 
 reafonably argues in the Text, that Chri^ 
 ought in the firft place to have fuffered 
 thefe things^ and after that, to enter into 
 his Glory. Nor is this the only Argument, 
 however clear and fubftantial, whereon to 
 ground fo important a Doftrinc of Religion. 
 There arc many other Paflages, which might 
 be produced, as Typically reprefenting, or 
 prophetically foretelling, the Sufferings of 
 the Meffiahy of the fame MeJJlah^ who 
 fhould be afterwards exalted to the greateft 
 Glory. Accordingly we find by the Verfc next 
 after the Text, that our bleffed Lord argued 
 to the fame purpofe from other Paflages of 
 holy Writ, when beginning at Mofes and 
 all the Prophets, he expounded unto them 
 in all the Scriptures, the things concerning 
 himfelf, Thefe words have reference to 
 the known Divifion of the Old Teftament, 
 among the J^ews, into three general Parts, 
 namely, the Law or five Books of Mofes^ 
 the Prophets, and the Hagiographa, or 
 holy Writings. And in every one of thefe 
 
 our 
 
previous to his Kingdom* 27 
 
 our blefled^tcfrd found matter to explain SERM. 
 relating to himfelf, and particularly to the ^^VN^ 
 Sufferings he had lately undergone. It were 
 cafy to fliew this in variety of Inftanccs, but 
 I content myfelf with having thus far in- 
 filled on that fignal Prophecy of Ifaiahy 
 which the Writers of the New Teftament 
 apply to Chrift^ and the Patrons of Infidelity 
 will in vain attempt to apply to any other. 
 
 1 H A V E now gone thro* thofe Prophe- 
 cies which I thought mod material to be 
 confidcr'd in the fecond Interval of Time, 
 after the Call of Abraham ; namely, that 
 which reaches from the Eredion of the 
 Jewifh Monarchy, in the Houfe of ^avid, 
 to its Downfall in the Babj/lonipj Captivity. 
 And in treating of them, I am fenuble how 
 much I have anticipated a great part of what 
 might have been faid, concerning the fuc- 
 cecding Period : there being many Predic- 
 tions in the following Prophets, which have 
 relation to the fame Events, namely, to the 
 Glories of C/vr//?'s regal Character, andalfo 
 to his fufFcring Eftate. But there are withal 
 fome farther Difcoveries, to afllire the punc- 
 tual Completion of thofe great Promife§, 
 
 that 
 
28 7%e Sufferings of Cn's^i^Ti ^c, 
 
 SERM-that it fhould be during the Continuance of 
 ^•V'^M* the fecond Temple, and within fuch a prc- 
 cife Period of Time, and after the preaching 
 of a certain Meifenger to make all fit Pre- 
 parations for the Introdudion of fo great a 
 Saviour. Thefe therefore, as proper Evi- 
 dences of the Chriftian Scheme, and fixing 
 it with the great eft Exadnefs, that could be 
 rcquifite beforehand, will be made the Sub- 
 jedof fome following Difcourfes. 
 
 Now to God the Father, Son^ and Holy 
 Ghofly &c. 
 
 SER* 
 
29 
 
 SERMON XIV. 
 
 PRE ACH'D 
 
 Sept- 6. 1731. 
 
 CHRIS T's coming before the lecond 
 Deftrudion of the Temple. 
 
 The Firft Sermon on this Text. 
 
 Matt. xxiv. 15. 
 
 fTlfen ye therefore fljall fee the Abomina' 
 tion of ^DefolatioHy fpoken of by Daniel 
 the Trophety ft and in the holy Tlace^ 
 {whofo readeth, let htm underftand.) 
 
 IN treating of the ancient Prophecies, 
 which have ipoken of the Chriftian 
 Scheme, or the Dodrine of a Mef 
 fiah to come, I took occafion {a) from 
 St. Matthew's Partition in the conclufion 
 of his Genealogy, to diftinguifh them into 
 
 three 
 
 (a) See Serm. V. 
 
3© C H R I s tV coming before the 
 
 SERM. three Periods or Intervals of Time, propor- 
 
 vji^tionably to the great Alterations which 
 happened in the Hebrew Polity, and the Va- 
 riety from thence arifmg in the State of 
 Prophecy. The firft of thefe extends from 
 the Call of Abraham to the Reign of 
 ^avidy whilft the Hebrew Common- 
 wealth was in a State of Growth or Increafej 
 during which time the MeJJlah was pro- 
 mifedtocome of the Pofterity oi Abraham^ 
 as a feled Body of People, feparatc from 
 other Nations, and more particularly of the 
 Tribe of Judahy which had the Promife of 
 
 ^ being continued a Body Politick for that 
 
 end and purpofc. After theEredlion of the 
 Kingdom in the Houfe of ^avid, that 
 royal Family was fixed for his Nativity, and 
 
 ' then the Prophets are full in their Defcrip- 
 
 tions of the Peace and Spusndour of his 
 Reign, and the Extent of his Authority, 
 tho' not without fome Intermixture of the 
 Contempt and Sufferings which he (hould 
 go thro*. Boththefe Schemes of Prophecy 
 have been already conlidcr'd, and in treating 
 of the fecond of them, I have anticipated a 
 great part of what might have been faid^ 
 concerning the fuccecding Period, which^ 
 
 reaches 
 
fecond DeJiruSiion of the T'emple. 3 1 
 
 reaches from the Downfall of the Jewifh^'^^^' 
 
 XfV 
 Monarchy in the Babylonip) Captivity, to (•v>j 
 
 the Birth and Advent of the promifed Mef. 
 fiahi there being many Predidions within 
 that Period, which have relation to the fame 
 Events, namely, to the Glories of Chrift'^ 
 regal Charader, and alfo to his fufFering 
 Eftate. But then as there was more than 
 ordinary need, under that Lofs and Dimi- 
 nution of the Houfe of 'David, to raife the 
 dcjeded Spirits of the Jews with hopes of 
 Reftauration % fo there are fomc Qrcum- 
 ftances added by thefc latter Prophets, which 
 do more pun(5tually fix the time for the 
 coming of this great Deliverer: namely, 
 that it fliould be before the fecond Deftruc- 
 tion of the Temple, that it Ihouid be with- 
 in fuch a precife number of Years, and af- ^ 
 ter the preaching of a certain Meflenger, to 
 make all fit Preparations for the Introdudion 
 of fb great a Saviour. 
 
 The two firft of thefe Charaders are 
 pointed out in that Prophecy of T>aniel{y)i 
 which our bleffed Saviour refers to in the 
 Text, not without a clear Intimation that 
 
 it 
 fc— — <■ ■ 11 I III 11111,111——— III ■' 
 
 (*) Dan, ix. 24—27. 
 
32 Christy coming before the 
 
 ^^^^^ it contains matter of great weight and 
 v^ryO importance, and fuch as the^, whom God 
 has endued with Capacity for that purpofe, 
 would do well to weigh and calculate with 
 the greateft Accuracy and Exadnefs. For 
 fuch I take to be the Import of this Paren- 
 
 thefis Whofo readethy kt him under- 
 
 ftand Let them who arc converfant in 
 
 Books, and capable of judging what is 
 taught or intended by them, be careful to 
 fcarch into the meaning of this Paflage, and 
 find out that great Event which is foretold 
 by it. Tho' our Lord's immediate Defign in 
 this Difcourfe, was to warn his Difciples 
 againft thofe Tribulations they were fhortly 
 to exped, yet when he mentions upon this 
 occafion that Prophecy of 'Daniely which 
 had foretold fuch Tribulations, he feafon- 
 ably inferts this Admonition to confider the 
 whole Compafs and Extent of the Predidion, 
 as a Point which might be greatly ferviceable 
 to confirm their Faith in him, by demon- 
 ftrating his Right to thatTitle he aflumed o£ 
 the Mefflah. 
 
 Now there being, as was faid, two Cha- 
 
 raders in this Prophecy 5 the one, that this 
 
 Tribulation (hottld fall out after the Excifion 
 
 1 of 
 
fecond DeftruSiion of the'femple. 2>Z 
 
 O^MeJffiahy the other that his Excifion fhould^^^^- 
 fall out within fuch a precife Period of time j i^yNJ 
 it will be proper to ftatc thefe two Cha- 
 radlcrs diftindly , in order to perceive how 
 the Knowledge of this great Dodrine was 
 gradually increafed. 
 
 I N ftating the firft of thefe Charaders 
 (which will be matter enough to employ 
 us in the prefent Difcourfe) I would take 
 this Prophecy of Daniel in conjundion * 
 with that of Haggai (f), who foretells the 
 fliakingo^all Nations ^ in order to introduce 
 a great and glorious Alteration, when the 
 Desire of all Nations fhould come into 
 the fecond Temple, and fill it with fuch 
 Glory^ as (hould exceed the boaftcd Glory 
 of the former, which was rai fed by Solomon* 
 The Prophecy oiT^aniel is in this point lefs 
 particular : for tho' it foretells an utter 
 Overthrow and Devaftation to fucceed the 
 Excifion of MeJJiah^ yet it is not fo exprefs, 
 that there fhould be none before it, but this 
 promifed Deliverer Ihould certainly appear 
 whilft their fecond Temple was ftanding, 
 and before it (hould be any more demolifh'd 
 
 (0 Hag. ii. 6, ^f. 
 
 Vol. II. D by 
 
34 C H R I s tV coming before the 
 
 S E R M. by their Enemies. ^anieTs Predidlion was 
 \y^>^/^\} <^eliver'd juft at the Expiration of the feventy 
 Years of Captivity, before the Strufture of 
 the Temple was begun, or fo much as pro- 
 je£led j and fuitably to the Views and Hopes 
 of the People at that time, he promifcs a 
 Reftoration of their State and Polity : but 
 left they fhould reft in it as their greateft Hap- 
 pincfs, he warns them that it's Duration 
 fhould be yet but temporary, that when the 
 End of their Difpenfation was accomplifliM, 
 their City and the San^uary fhould then be 
 fubjed to an utter 'Defolation. The latter 
 part of this Prediction does very clearly re- 
 late to the Conqueftoffome potent Enemy; 
 and tho' fome have endeavour'd to expound 
 the words of the P^avages and Profanation 
 of Antiochus, yet there can be little doubt 
 but, if other Charadcrs agree, this part will 
 alfo be moft ftridlly applicable to the final 
 Overthrow and Deftrudion oi J erufalem\yj 
 the Roman Army under Titus. I ftay not 
 now to defcant on the particular Phrafes or 
 Exprefllonsin this part, becaufe the Applica- 
 tion of them will depend upon the fixing of 
 the other Charadlcrs, which will be more 
 properly confider'd in another Difcourfe. 
 
 But 
 
fecond DeJiruSiion of the Temple i 3 5 
 
 But the Prophet Haggai) as was faid, ^^ ^ R M. 
 is more exprefs and dircd in fixing of the L/'YNJ 
 prefent Charader, that there fhould be no 
 more Overthrow or Deftrudion of the Sanc- 
 tuary, before the coming of this promifed 
 Deliverer, who is promifed to honour that 
 Strudurc with his Prefence, and fill it with 
 greater Glory than that which the Chal^ 
 deans had deflroy'd. This Predidion was 
 occafion'd by the Slacknefs of the People^ 
 to improve the Licence which had been given 
 by the Emperors of ^erfia^ for the rebuilding 
 of the Temple, or rather by their Defpait 
 of finifhing it in any manner anfwerable to 
 its former Glory. The firft had occafion'd 
 a total Intermiflion of the Work for many 
 Years together : and when the Prophet ha4 
 roufed them from that Lethargy by his 
 awakening Admonitions, yet dill fo little 
 Hope did they conceive of Ma^gnincenceand 
 Splendor, in the Fabrick they had begun, 
 that if compared with the Temple in her 
 jirfl Glary, their prefent Profpcd was />/ their 
 Eyes as nothing (d). The Prophet how- 
 ever, bids them go on with Courage, in full 
 D 2 AflTurancc 
 
 [d) Hag. ii. 3. 
 
3 6 C H R I s T V coming before the 
 
 ^^^^^- Affurance that God would take care for the 
 V^V"0 Glory of his Houfe [e), and abundantly fup- 
 ply all that Dcfed of Glory, which they fo 
 much apprehended. (/) For thus faith 
 the Lord of Hojls, (as we read it in our 
 Tranflation) yet once, it is a little 'wkile^ 
 and 1 will {hake the Heavens and the 
 Earthy andthe Sea and the dry Land: and 
 I will fhake all Nat ions j and the T>ejire of 
 all Nations jhall come, and I will fill this 
 Hoiife with Glory, faith the Lordof Hojls. 
 The Silver is mine, and the Gold is mine^ 
 faith the Lord of Hofis : The Glory of 
 this later Houfe jhall be greater than that 
 of the former, faith the Lord of Hofis, 
 and in this place will I give place, faith 
 the Lord of Hofis. 
 
 This fome of the Jewifh Interpreters 
 would pretend to undcrfland of that third 
 Temple they expe«fl to be built in the days of 
 the Meffiah (g), when he fhall lead them 
 back into their own Land, and reftore them 
 to their ancient Privileges and Pollcflions. 
 Which is not only inconfiilent with the plain 
 Dcfign of the Prophecy, but likewife with 
 
 the 
 
 (f) Hag. ii.4, 5- (/) ^^-6, 7, 8, 9. 
 
 {^] Vid. MfnaJ'. Ben-Ifraci, cle UTinmo vitae, p. 151, 
 
fecond DeJiruSiion of the Temple. 3 7 
 the exprefs Authority of their own ancient SERM- 
 Dodtors, as well as the concurrent Suffrage v^v^ 
 of many of the modern Rabbins. So thnt 
 we have no need to difpute about their No- 
 tion of a future Temple, fince it is fufficicnt- 
 ly evident, that even alrho' that be fuppofed, 
 yet the words of this Prophecy can no way 
 be appli-d to it. 
 
 And yet (which is much to be lamented) 
 this Rabbinical Conceit has been but too 
 rafhly imitated by fome ChriJiians{L') of 
 great Name and Figure, who excluding the 
 literal Interpretation of this Prophecy, would 
 explain the Temple therein mention'd in a 
 metaphorical and figurative Senfe, to de- 
 note the Chriftian Difpenfation, which is 
 far fuperior to the Jewijh, in like manuer 
 as the Chrijlian Church is fpoken of by o- 
 ther Prophcrs under the Notion of a fpiri- 
 tual Temple, and the Members of it arc laid 
 in the New Teftamcnt, {i) as lively Stores 
 to be built up a fpiritual Houfey and again 
 to be built upon the Foundation of the A^ 
 poftlesand Trophets, {k] Jefus Chrift him- 
 P 3 felf 
 
 {h) D. Auguft. de Civitate Dei, 1. 18. c. 48. Cyril. A- 
 lexand. Glaphyra in Genef. 1. 2. p. 56. item Arias Monta- 
 nus in loc. &: Hofpinian. de orig. Templor. c. 3. p. ; 8. 
 
 ('■) 1 Pet.ii. 5. (i)Eph. ii, 20, ^Jc. 
 
3 ° C H R I s t'j coming before the 
 
 ^^^;' filf being the chief Corner-ftone, in whom 
 ^yy^^all the building fitly framed together, 
 groweth unto an holy Temple in the Lord; 
 'in isDhom we alfo are built together for an 
 Habitation of God thro the Spirit. In the 
 fame fcnfc (I fay) would fome have us be, 
 Jieve the Prophet fpeaks here of the future 
 State of the Gofpcl, under the Metaphor 
 of a Timple more^/<?r/^^/j than the former 
 which anfwer'd to the Law. Now, what- 
 ever typical Reference of this kind might 
 be allow'd, yet that is kcondary and fubor^ 
 dinate, and that the material Fabrick, which 
 was then creeling, muft be Uterally undcr- 
 itood, appears from the manifeft Occafion 
 and Terms of the Predidion it felf. 
 
 The occafion of it was (as I obferv'd 
 before) the fmall Hopes the People had of 
 Magnificence and Splendor in the Fabrick 
 they had-begun, infomuch, that if compared 
 with the Temple in her firft Glory, their 
 prefent Profped was in their Eyes as no^ 
 thing. The Prophet however bids them go 
 on with Courage, bccaufe God would take 
 care for the Glory of his Houfe, and provide 
 indeed ?^^/ the Glory of this later Houfe^ 
 or the later Glory of this Houfe, fhould 
 
 be 
 
fecond DeflruSlion of the Temple. 3 9 
 be greater than the former j /. e. (fays theSERM. 
 Jew) that tho' the Building they were now v^v>»y 
 about, inglorious as it was, fhould more- 
 over be fubjed to many Profanations, and 
 at laft be utterly deftroy'd, after which the 
 People fhould themfelves undergo a long and 
 grievous Difperfion thro' the whole World ; 
 yet when the MeJJiah fhould appear, he 
 fhould lead them back into their own Land, 
 reftore them to their ancient Rights, and 
 rear them a more glorious Temple than they 
 had before. No, fays the Chriflian^ this 
 matter muft be fpiritually underftood, not 
 to refer to any material Temple, but to 
 mean the Conftitution of the Chriftian 
 Church, which is far fuperior to the Jewijh-i 
 and is elfewhere fpoken of in Scripture un- 
 der the fame Metaphor. 
 
 But where, I would fain know, where 
 was the Encouragement to the Jews to pro- 
 ceed in their prefent Undertaking from ei-r 
 ther of thefe Arguments? Was it any rea- 
 fon why this Temple fhould be built with 
 fatisfadion, becaufc that many Ages after 
 it was deftroy'd, another far more glorious 
 fhould be rcar'd up in its room ? Or would 
 * they, who were griev'd at the mean Ap- 
 
 D 4 pearance 
 
4© C H R I s t'j coming before the 
 
 SERM. pearance of their buildins^, be encouraged 
 
 XIV o o 
 
 y^ry^^ to Carry it on, by hearing that in time to 
 
 eome, God would chufe himfelf a fpiritual 
 Houfe not made with liands, and prefer it 
 far to the moft fumptuous Fabrick that could 
 be prepared him ? Surely, thefe Arguments 
 have no fuch Tendency 5 they difluade rather 
 than excite, and confirm their mean Notions 
 of the prefent Temple, rather than raifc 
 their Hopes of its future Glory and Magni- 
 ficence. But the Defign of the Prophet was 
 manifeftly otherwife : He bade them not be 
 concern'd at the prefent mean Appearance of 
 the Building, for that God in his due time 
 would fill that Building, which they judg'd 
 fo very contemptible, with Glory greater 
 than Solomon's Qo\x\d. boaftof. This cannot 
 furely, without great Abfurdity, bereftraind 
 to anymyftical, invifible, immaterial Tem- 
 ple, nor indeed to any material Temple yet 
 to come 5 but mult properly and literally be- 
 long to that Temple, which was then in 
 hand. Againfl this however, not to dif- 
 fcmble any thing, there are two ObjcAions 
 which fhould briefly be confider'd. 
 
 Ob-' 
 
fecond DeftruBion of the 7*emple. 41 
 
 SERM. 
 
 \rs\T 
 
 OhjeB. I . First, it is obje£led both by ^y^yxj 
 Jews and ChriflianSy Patrons of the Opi- 
 nions abovementioned, that the Temple 
 meant by the Prophet, is called the later 
 Houfey by a word in the Original, which, 
 they fay, is never ufed to denote the laft of 
 two, but always of three things or more. 
 
 Anfw, I s H A L L obfervc by and by, that 
 the word later is not properly join'd by our 
 Tranflators to the Houfe, but belongs rather 
 to the Glory of the Houfc. But fuppofing 
 our Tranflation were juft, yet this Objection 
 is grounded on a palpable Miftakci and i^o 
 thofe Jews feem to have thought, who do 
 allow the fecond Temple to be intended in 
 this place. Nay, and to that too the Pro- 
 phet (if this Tranflation be right) has very 
 clearly determin'd it, when he calls it cxprelP- 
 ly THIS LATER HousE, and not that last 
 House, as the vulgar Latin Interpreter has 
 inconveniently tranflated it. Where there 
 is more than one, there may be certainly 
 Priority of Order, and the Names of /^rw^r 
 and latter may as juftly be applied, where 
 there are but two Temples, as they may be 
 where there are two hundred. Again, 
 
42 C H R I s t'j coming before the 
 
 «ERM. 
 
 XIV. ^,. ^ o ... 
 
 wy^^ Object. 2. Secondly, it is objcded 
 
 Jikewife, that that which we fuppofe to be 
 
 -the Glory here foretold, did not fall out 
 
 whilft that Temple ftood, ^^hich Zerubbabel 
 
 was now building, but after that rebuilding 
 
 of it by Herod the Greats of which Jofe- 
 
 phus gives an account 5 and confequently 
 
 that upon our own Principles we are bound 
 
 to own, fome future Temple was intended 
 
 ' by the Prophet. 
 
 Anfw. N o w in anfwer to this it might 
 be faid, that fome learned Men have en- 
 tirely rejeded this account of Herod's Struc- 
 ture (/), as a meer Fidion of JofephuSy or 
 at leaft concluded that Herod did only re- 
 pair and beautify that which Zerubbabel had 
 built. But I confefs the Authority of that 
 Hiftorian weighs more with me, efpecially 
 confidering the Gofpel it felf feems to inti- 
 mate {m) ihe Temple in our Saviour's days, 
 to have been much more glprious than that 
 built by Zerubbabel. Nor /an the forty and 
 
 fix TearSy during which t;hat Temple is faid 
 
 to 
 
 {/) Villalpand. in Ezech. torn. 2. part. 2. lib. 5. difp. 4. 
 cap. 67/ ^f. t»j) Markxiii: I, ?. 
 
fecond DefiruSlton of the Temple* 43 
 
 to have been buildins; (n) be fo eafily cx-SERM; 
 
 XIV 
 plaia'd of the Strudture, which was raifed v^^ry^s^ 
 
 under xhc^erfian Empire, as of this which 
 
 was begun in the Reign of Herod the Great, 
 
 The truth is, Men have fancied to them- 
 
 ielves formidable Confequcnces of this Sup- 
 
 pofition of Herod's rebuilding the Temple, 
 
 which have no real, but only an imaginary 
 
 Foundation in this Prophecy oi Haggai -, and 
 
 from thence have beei^ led to fancy {0) that 
 
 it was renewed only by Parts and Degrees, not 
 
 puU'd down at once, and entirely rebuilt. 
 
 Unneceflary Caution ! For the Jewijh 
 
 Sanduary was reckoned to ftand or continue> 
 
 fo 
 
 («) John ii. 20. Forty and fix Years tvas this Temple in 
 huilding, uKoJ^QfJ.n^w hath it been in building ; for the 
 building was in hand at the very time of this Dilcourfe, 
 and from hence it will be eafy to reckon 46 Years backward, 
 to that part of Herod's Reign when it began. Vid. D. Chry- 
 foflh. horn. 23. in "Joan. Hofpinian. de orig, Templor. cap. 3. 
 Bernard. Lamy comment, in harm. 4. E'uangel. lib. 3. cap. i. 
 y j^pparat. Chronolog. par. I. cap.j. § 3. Nicol. Abram. 
 Pharus 'uet. Tejl. lib. 12. cap 14. Chrijiian. Noldius in hi- 
 Jioria Idumie. pag.^^. Herman. Witfius Mifcel. facr, 'vol. 2. 
 exercit. 1 1 . § 49. See alfo Prideaux, Conned, of the Hiji. of 
 the O. and N. Tef. ad annum ante Chrijium ij.'vol. 2. book 9. 
 JP^^So. folio. But we fliall be deceiv'd, if we expeft to find 
 46 Years of building in the Perfian Empire, tho' fome have 
 endeavour'd at that way of computation, as may be feen, in 
 Perer. in Dan. lib. 10. p. 529. ^ alibi. UEmpereur an- 
 not. adjachiad. in Dan. p. 189, 190, 191. Reiziusin not. 
 ad God-win. T^. 153, 154. 
 
 (0) Vid. prseter alios, Grot, de verit. Relig. Chriftian. 
 lib. 5. § 14. 
 
44 Chris tV coming before the 
 
 S E R M. fo long as it was not deftroy'd or demolifh'd 
 XIV 
 
 y^,^^ by their Enemies. To repair, enlarge, beau- 
 tify, or even to rebuild, was not confider'd 
 as any Interruption or Difcontinuance of it ; 
 and therefore the Temple thus rebuilt was 
 not to be efteem'd another, but the fame 
 continued only in greater Splendor. The 
 Continuation of Worfhip, in the daily Sa- 
 crifice, prevented any need of a new Dedi- 
 cation of the Temple, which had been 
 judg d neceflary in a former Inftance, to the 
 fame numerical Building, after the Impiety 
 and Profanations of Anttochus {p). To 
 this purpofe'tis remarkable that the Jews^ 
 who make no fcruple to admit this Nar- 
 rative of Herod's building,yet never fpeak of 
 it as a /^/W Temple, but include that as well 
 as Ztrubbaheh under the name of >y}u n^3 
 the fecond Houfe gr Temple (q) 5 and 
 
 when- 
 
 [p) Jof'^P^ ScrJiger fuppofes the Temple to be called the 
 fame, either from the Identity of building, or from the 
 Continuation of divine Worfliip : and therefore Mr. Se/ Jen's 
 Objeftion from the Inftance of Jl»thchuj. does not reach him; 
 becaufe then, tho' the Worfhip were difcontinued, yet the 
 building was the fame. Etiamfi decies injiauratum fuijjkt 
 Templum a folutione capti'vitatis, tamen non decern fed unrnn 
 Templitm dtceretur : quia\\>-it\iyj<ryi.li ^ continuatio facri- 
 ficii facit nt unum idcmque haheatur. Nam dupliciter ^^(J) fl^Il 
 ideji domtis fecurda iiitelligitur, l^ ratione Jirudura, i^f ra- 
 tione X^S-ihiXiiTixi- Vbi eji i » g^.s^/crjucf, ibi nulla eji In- 
 terruptlo jol. Scalig. de Emend, temp. lib. 6. pag. 535. 
 
 [q) Vid. Selden de Synedr. lib. 3. cap. 13. ^ 8. 
 
fecond DeJlruEiion of the 'Temple. 45 
 
 whenever they make mention of ^u;^^ u;n n^a^ vr/^' 
 the third Houfe^ they mean by it that future (•VVJ 
 Temple, which they ftili expedto be built 
 for them in the days of ihcMeffiah. Nay, 
 and to put this matter out of all queftion, 
 it is farther obfervable, that Jofephtis him- 
 felf, upon whofe authority this account of 
 Herod's Temple depends, had the fame no- 
 tion of the matter (r), and as he called that 
 which was raifed by Solomon rh itptc'tviv 
 xTiG-iy the firft building of the Temple, fo 
 he calls that the laft, which Haggai began 
 to build in the fecond Year of Cyrus, The 
 Hiftorian then, it feems, aflerts that Herod did 
 rebuild the Temple, and yet calls Haggai*s 
 or Zerubbabel'% the last ; and accordingly 
 computes the time, that the last Temple 
 flood, not from its rebuilding by Herod, 
 but from that fecond Year of Cyrus. From 
 whence 'tis manifeft, that he did not look up- 
 on Herod'i, tho' a new Building, as a third 
 Temple. And what fhould forbid us to'explain 
 the Prophet Haggai in the fame fenfe, and 
 underftand him foretelling to his Country- 
 men, for their Encouragement, that their 
 
 MeJJtah , 
 
 (r) De Bel. Jud. I. 7. c. 10. al. 27. 
 
4'6- C H R I s T V coming before the 
 
 ^^>^- AleJJab fhould appear in Perfon, to make 
 v^ry^ them ample amends for the Abfence of the 
 Shech'tnah^ and jf// their Temple withG/^ry 
 greater than ever Solomon's could boaft of, 
 before it fhould any more be, as it had lately- 
 been, demolifh'd by their Enemies ? 
 
 Na y, it may beadded,(which has notgene- 
 rally been confider'd) that the Temple, thro' 
 the whole time of its Duration, from its firft 
 Erection by SolomoUy to its final Dcflrudion 
 by the Roman Army, as it flood in the fame 
 place, and was direded to the fame Ends of 
 the Levitical Worfhip, fo it feems, in the ac- 
 count of the Prophet, to be<?w^and the fame 
 Houfe. And accordingly the Oppofitionof 
 former and latter fhould not be applied to 
 the Houfe (as it is in our Tranflation) but 
 rather to the Glory of the Houfe. It fhould 
 not be faid — the Glory of this later Houfe, 
 jball be greater than of the former — but — the 
 later Glory of this Houfe ^ jhall be greater 
 than the former [ Glory .] Thus much feems 
 to be reafonably collected from the Style of 
 
 the Prophet at the 3*^ Verfe If ho is left 
 
 amongyou^ that faiso this House in her firfl 
 (or former) Glory? And how do ye fee ix 
 now .? This House therefore is the Jewiflj 
 
 Temple, 
 
fecond DeJlruSiion of the 7'emple. 47 • 
 
 Temple, whether built by Solomon, or by^^^^- 
 Zerubbabel : and if Solomons Strudure, ^^\^ 
 tho' long fmce demolilh'd, were included in 
 that Charader, what fhould hinder but that 
 Herod's, in future times to be ereded, might 
 be included in it too ? So that the Prophet 
 confiders the Temple as one, but in different 
 Eftates, and promifes that this latter Eftate 
 fiiould be more glorious than the former had 
 been. Let us fee how this is found in fad. 
 
 Some of the Jews, who do admit the 
 fecond Temple, viz. that built after the 
 Captivity, to be intended in this Prophecy, 
 left they fhould hereby be obliged farther to 
 confcfs that the MeJJiah is already come, 
 have ftudied to account for the Glory here 
 foretold either from the Magnificence or 
 Duration of the Building. As to the firft of 
 thefe, tho'they allow indeed that the Struc- 
 ture rear'd under the condud of Zerubbabel 
 was inferior to that of Solomon, yet they 
 boaft o^ Herod's Temple as exceeding all the 
 Buildings that had ever been before it. But 
 alas! till they fhall produce for this fome 
 better than their own Authority, Men far 
 diftantin time and biafs'd to one fide of the 
 qucftion, we muft defire to be excufcd, if 
 % we 
 
48 C H R I s t'j coming before the 
 
 S^RM. we can aive no credit to this improbable 
 
 XIV 
 v.^rYx^ Aflcrtion. The Riches and Splendor of 
 
 King Solomon we well know, his abfolute 
 and independent Power and Authority, his 
 great Credit and Intereft with the neighbour- 
 ing Princes, and the long and fumptuous 
 Preparations which his Father T>dvid had 
 made for his building of the Temple. But 
 which of all thefe Circumftances can agree 
 to that little upftart King of Jewry, depu- 
 ted only by the Roman Emperor, and li- 
 mited therefore in his Power as well as his 
 Revenue? Let their own Hirtorian fpeak 
 the fcnfe which the Jews at that time had 
 of this matter (j). They were unwilling 
 (he tells us) that //^r^^ fhould rebuild the 
 Temple, left he fhould never be able to finifli 
 it again. And tho' he did afterwards per- 
 form beyond their expedation, and indeed 
 beyond what Zerubbabel had done before 
 him, yet it can never be imagined that he, 
 of whofe Abilities they (who muft know 
 much of his Circumftances) fhew'd them- 
 felvesfo jealous, fhould be able to excel that 
 magnificent and glorious Fabrick, which 
 King Solomon had rear'd \ 
 
 Ne I THE R 
 
 (/) Jofeph. Am. Jud. 1. 15. c. 14. 
 
fecon'd DeflruSiion of the Te^npk, 49 
 
 Neither again is the Glory of this ia^^^J^^f^' 
 ter Houfe, Qv the later Glory of this Houfe^\ys^\^ 
 to be fought in itsDurstion. For altho' we 
 fhould allow (as indeed very well we may) 
 that there was a 5: reater difference between 
 them in this rcfpcft, than that trifling Space 
 of ten Years, as the Jews compute it : yet 
 how mean a Notion muft they have of Pro- 
 phecy, who can imagine this to be the 
 boafted Glory here foretold in fuch lofty and 
 niagniticent ExprtfTions ? For was this an E* 
 vent worthy the [baking of all Nations y the 
 H.'aiens and the Earth, and the Sea, and 
 the dry Land- only that tl.is Building might 
 ftand a few Years longer than the former ? 
 Was this that "Defire of all Nations that 
 was to come ? or could the Houfe be faid 
 this way to btfll'd with Glory? Much 
 iefs then could this make it preferable to the 
 admirable Structure of King Solomon, ot 
 compenlate for the Meanncfs of the Building 
 and its Utcnfils, the many Profanations t6 
 which it was expofed, and the Ablence of 
 fome of the moftdiftinguifhing Privileges of 
 the former Temple, according to the Ac- 
 counts given of this matter by the Jew^ 
 thcmfelves r as having now no more the 
 Vol, II; E facred 
 
50 C H R I s tV coming before thi 
 
 SE R Mfacrcd Fire to confume their Burnt-OfFerineS. 
 
 XIV" T . ^ 
 
 {,/^>/\i no more the Oracle of Urim and Thummim 
 in the Breaft-plate of the Pried, no more the 
 divine Shechinah between the Cherubim^ 
 nor the Ark of the Covenant in the moft 
 holy Place, thofe facred Symbols of God's 
 more immediate Prefence. 
 
 The Phrafe of filling this Houfe 
 ^juith Glory, has an efpecial reference to 
 thofe ancient Phrafes, whereby the Glory 
 of the Lord is faid to have filled the Ta- 
 bernacle (r), or the Temple («), when the 
 divine Shechinah appear'dina moft eminent 
 manner, and God defcended in a Cloud* 
 And now that ancient Glory was withdrawn^ 
 the greater Glory with which this Houfe 
 was to be filled, muft be proportionably un- 
 derftood to conftft in fome other more fen-^ 
 ftble and confpicuous Appearance of the dy 
 vine Majefty ; and how fhould that be, but 
 in the Advent of the promifed Meffiah 7 
 He therefore muft be the Perfon here de- 
 figned, under the Character of the *Defire of 
 all Nationsy which fuits well with thofe 
 other Defcriptions of him, that were given 
 
 out 
 
 (/) Exod. xl. 34, 35. («) 4 Kings viii. ii. 2 Chr. V' 
 14. Sc vii. I, 2. £zek. xliii. 5. & xliv. 4. 
 
fecond DefiruElion of the Temple. 5 r 
 
 out from the beginning. When he wasSERM. 
 promifed as the Seed of the Woman {x)y{y^Y^ 
 bruifing the Serpent's Head, it was intimated 
 that he fhould be the Deliverer and Refcuer 
 of Mankind from the Tyranny and Ufurpa- 
 tion of their common Enemy. And when 
 he was afterwards promifed as the Seed of 
 Abraham, in whom all Nations fhouJd he! 
 blejfed (y)j there Was then an exprefs mention ' 
 of the Liniverfal Benefit of his Redemption. 
 When his Defcent was limited to the Tribe 
 of Judahy it was ftill foretold that to him 
 fhould thtgathering of the Teople [or the 
 Nations] be^ their T>ejire or Expecta- 
 tion (s), as the Verfion of the LXX %ni- 
 ficantly renders it. And when it was yet 
 more precifely limited to the Royal Houfe 
 Of ©/zv/W, his Kingdom was rcprcfentcd to 
 be uni verfal , reaching even from Sea to Sca^ 
 and from the River unto the Ends of the 
 Earth {a), that all Teople^ Nations and 
 Languages fhould ftrve him (b)j whilft he 
 was given for a Light to the Gentiles^ and 
 for Salvation unto the Ends of the 
 Earth {c), to be an Enfign or Standard 
 
 E 2 of 
 
 — ... ^ — -t^ ..» -^ 
 
 (v) Gtfn. iii. 15. (y) Gen. xxii. i5. 
 
 (~) ?r(ioo-cro«..'jtT«(' e-&f«i/. Gen. xlix. Id. 
 {A) Pfalm Ixxii. 8. {h) Dan. vii. 14. (r) Ifakh xlix. 6. 
 
52 C H R I s T V coming before the 
 
 SE R M. e?y the Teople, to which the Gentiles fhould 
 \^^^/^feek (^), and all Nations fhould flow unto 
 it [e). After all this, there can be little doubt 
 but this Unity of Charadler fhould lead us to 
 conclude that the T)ejire of all Nat ions in this 
 Prophecy, is a natural Dcfcription of the fame 
 illuftrious Perfon, in whom all Nations were 
 to have fo great an Interefl, that they could 
 not but be fuppofcd to dejire and exped him 
 earneftly, when they fhould come to have a di- 
 flindKnowledge,and clearRevelation of him. 
 The y^'zc'j' indeed, who underftand this 
 Prediction of the outward Ornaments of the 
 Building and its Utenfils, would confine 
 this Phrafe to denote the precious or de- 
 firahle things of every Country, when all 
 Lands fhould fupply whatever they had va- 
 luable or ornamental, to beautify this place 
 of the SanBuary of God, and to make the 
 place of his Feet glorious. And it cannot 
 be denied, but by help of other words put 
 in conftrudion with it (/), it may fome- 
 
 times 
 
 {d) Ifaiahxi. lO. {e) Kaiahii. 2. Mic. iv. 2. 
 
 (/) ki'r^r2X\'^'2Vfjfelsof Defirs, i.e. precious Vejjfelt 
 
 or Implements, 2 Chr. xxxii. 27. & xxxvi. 10. Jer. xxv. 34. 
 
 Hof. xiii. 15. Nah.ii. 10. nlQnyiS the Land of Deftre, 
 
 i.e. pleafant or delightful Land, i'i.cwi.z^. Jcr.iii.19. Zech. 
 
 vii. 14. But it is to be'obierv'd that in theie cafes the word 
 
 join'd with mQH is put in regiment, whereas in the Text 
 
 we are confidenng HlCin it felt' is in regiment, and there is 
 
 great difference in the torm of ExprelHou betW^W faying the 
 
 Dejire ofl^atiofn and Nati9iisofDeJjre\^ 
 
'fecond DeJlruSlion of the Temple, 53 
 times C\^n\fy precious or valuable things of SERM. 
 any kind, as being apt to create Delight and ^^^-yrO 
 Satisfadion. But as we have feen, there 
 was nothing in the Event to anfwer the Pre- 
 didion Co interpreted, no Magnificence or 
 Splendour in the Fabrick, to exceed what 
 had been feen in that of Solomon : fo there 
 is plainly no other word put in Conftru(^ion 
 with it, to lead us to fuch Interpretation ; but 
 theT^efire of all Nations is fimply mention'd, 
 and remains to be explained from the Analogy 
 of other Defcriptions in the Old Teftamenr. 
 
 We have the word expredly ufed of 
 that AfFedion with which the People are 
 aded towards an intended King or Go- 
 vernor, even before they have any adual 
 Knowledge of his Perfon. Such is the Im« 
 port of Samuel's Speech to Saulsx their firft 
 Interview : On {g) whom is all the T^efire of 
 Ifrael ? is it not on thee^ and on all thy 
 Father's Houfe? And \i)\zviJehoram-, by 
 his ill Courfes and ill Succefs, had loft this 
 Affedion of his People, it is faid, that he 
 {h) departed (or went off) without T^efire 
 without being defired (fays our Tranflation) 
 without any fuch loyal or grateful Difpo- 
 E 3 iitions 
 
 ■ ■ ■■! ., ' ■ '■■ ■ ■■ ■ " ■»■ ' r " I ' ' ■■ ■ 
 
 {l) I Sam. ix. 20. {h) 2 Cliron. xxi. 20. 
 
54 Christ'^ coming before the 
 
 ^^^^/^^ fitions to his Memory. And how natural 
 t/VN^^s it then to fuppofe, \\\2X.x\\q. Mejjiah, who 
 was to have an univerfal and mod profperous 
 Empire over the whole World, Ihouldhere 
 bcdelcribed under the Character oithe T)e' 
 [ire of all Nations (tho' not aftually known 
 to them) fiiice all mufl: needs wifh for fuch 
 Improvement as he only could and would 
 give in due time j in like manner, ^sthe 
 earnefl Expe Nation of the Creature, (or Hea- 
 then World) is elfewhere faid to wait for 
 the Man'ifeftationof the Sons of God{hh). 
 So juftly might he be mentioned, by this 
 Prophet, for the Objed of T>efire to all 
 Nations J as well as to the Jews by Malachiy 
 where his coming to his Temple is again pre- 
 diiStcd. The (i) Lord whom ye seek (fays he) 
 ^all fiiddenly come to his Temple^ even the 
 Meffenger of the Covenant whom ^^ de- 
 light IN, faith the Lor d of Ho ft s : which 
 many of- the {k) Jews underftand of the 
 Mefftah in Perfon, and Abarbanel (/) admits 
 the former Claufe to mean the Shechinahy 
 or divine Glory which was then wanting, 
 tho' he would unnaturally confine the o- 
 ther to the King of ^erfia. The 
 
 [hh) Rom. viii. 19. (/) Mai. iii. i. (/•) Vid.R.D, 
 Kimchi, Comment, ad loc. (/) Apud Pocock, in loc. 
 
fecond DeJiruStion of the "Temple. 5 5 
 The Privilege wiiich is here promifed^^RM. 
 at tys coming, as the great Ground of fuch v.^v^^ 
 Delight and Expedation, is the fame upon 
 which the other Prophets have frequently 
 infifted, and which in a former Difcourfc I 
 hadoccafion to explain, as a main Charade- 
 riftick of the Days of the MeJJiah^ namely 
 that y^^f^ and Tranquillity and flourifhing 
 Eftate, which is foretold as the great Ad- 
 vantage of his Government. And in this 
 
 place will I give Teace^ faith the Lord of 
 Hop. 
 
 S o great a Change was not to be efFeded 
 without much Agitation and Commotion : 
 but the State then introduced, being to be 
 ftable and perpetual, it is added, that this 
 
 Commotion fhould bcyet but once.- Tet 
 
 once, it is a little while, and I wiHjhake 
 the Heavens and the Earth, and the Sea, 
 and the dry Land. And I will fljake all 
 Nations, and the "Dejire of all Nations 
 fnall come^ &c. From whence the Apoftlc 
 to the Hebrews very rationally argues for the 
 Perpetuity of the Gofpel-State. And this 
 word (fays he) yet once more fignifieth the 
 removing of thofe things that are jhaken, 
 as of things that are made, that thofe things 
 E 4 which 
 
§6 C H R I s tV coming before the 
 
 ^^^y^^- which cannot be jkaken may remain (m): 
 sIty^sJ i. e. it argues this to be tiie laft Concufiijon, 
 and confcquently fhcws that v»hat was now 
 introduced muft be fiable and perfcf^, as be* 
 ing to be changed no more. Which is 
 what the Prophet Ifaiah had foretoid yet 
 
 niore exprellly, {n) the new Heai ens and 
 
 ■^he new Earth which Iwillmake,jhail re- 
 plain before me, faith the Lord. Where- 
 fore very rationally proceeds the fameAu- 
 thoi- to the Hebrews to call the Chriftian 
 Difpcnfation a Kingdom which cannot be^ 
 moved. 
 
 All this the Prophet Haggai foretel$ 
 fhould be accomplifhM within the time of 
 the continuance of the fecond Temple j as 
 it was in thofe general Commotions of the 
 World which preceded the Ercdion of the 
 Roman Empire, and in the enfuing Publica- 
 tion of the Gofpel-Scheme. And after fuch 
 AccompUrnment the Prophet Daniel has 
 foretold, that the Jewijh State and Polity 
 fhould then be ovcrturn'd, the City and 
 Temple oi Jerufalem entirely demolifh'd. 
 The Roman Army, laying all about them 
 wafte and delblate, and putting an end to 
 
 the. 
 
 (^/j) Heb. xii, 27. '" («) Ii'aiah Ixvi. 22. 
 
fecond DeftruSiion of the Temple* 5 7 
 the Mofaick Services, without leaving foSERM. 
 much as one Stone of the Temple to lie upon \y^Y^ 
 another, was emphatically that Abomination 
 of T)efolation fpoken t?/^^/ Daniel the Tro- 
 fhet^ ftandmg in the holy Tlace : Which 
 fince it could not come, before the T^efire 
 of all Nations had appeared, and was foon 
 to follow him, does bear a fignal Teftimony 
 to the Truth of the Chrijiian Religion, giving 
 proof at once that the Mcffiah is already 
 come, and that the time for his coming is 
 the fame in which our Jefus did actually 
 appear. 
 
 But tho* this be a Chara^ler from whence 
 
 the coming of Chriji may be demonftra- 
 
 tively argued ex poji fa&Oj fince thofe E- 
 
 vents have happened, which were not to fall 
 
 out till after his appearing 5 yet it- does not 
 
 fo diredly point out the Circumftance of 
 
 his appearing, as to give ground for fixing 
 
 on any one Perfon, if there fhould be difFc- 
 
 rent Pretenders, or for naming beforehand 
 
 , the precife Article of time in which he 
 
 fhould appear. This therefore is added by 
 
 the Prophet T>aniel^ x\\2X f event y Weeks 
 
 were ^f^^r;»/w^^ for this purpofe, fixtynine 
 
 of which were to pafs, before the Mejfiah 
 
 cntred 
 
58 Christ s coming before^ &c. 
 
 SERM-entrecl on his Office, and in the laft, he 
 
 Vry-*M* fhould r(?wjfr;» his Covenant, and be cut off 
 
 in the midft of it himfelf. But fo exprefs 
 
 and celebrated a Predidiion will defer veto 
 
 be dated in a Difcourfe by it felf. 
 
 SER^ 
 
59 
 
 SERMON XV, 
 
 P RE ACH'D 
 
 OcTOB. 4, 1731. 
 
 Christ's coming in the fourth 
 Monarchy, and within Seventy 
 
 Weeks. 
 
 The Second Sermon on this Text. 
 
 Matt. xxiv. 15. 
 
 When ye therefore fhall fee the Abomina- 
 tion of ^efolation, fpoken of by Daniel 
 the Trophet, ft and in the holy Tlace^ 
 {whofo readeth, let him nnderftand.) 
 
 IT has already been obferv'd how the 
 fhocking Difpenfations of the Baby- 
 lonijh di^tiwityy andDownfal of the 
 Family ofT)avid, had an immediate 
 Recompenccin agreat Addition to the Light 
 of Prophecy, and more punaual Predidions 
 3 of 
 
$o C H R I s t'j coming in 
 
 SERMof the Rei?n and Advent of Meffiah, 
 
 XV ^ 
 
 ^^^^pyx^ Thefe were obferv'd to confift chiefly in 
 
 tliree Particulars, n)iz. (i.) Thatitlhpuld 
 be before the Deftrudion of the fecond 
 Temple, (2.) That it fhould be within fucli 
 a precifc number of Years: and, (3.) After 
 the preaching of a certain Mcffenger, to 
 make all fit Preparations for the Introduftion 
 of fo great a Saviour. The two firft of 
 thefe are pointed out in that Prophecy of 
 Daniel, which our Saviour refers to in the 
 Text. But in regard the former Charafter 
 is ftill more cxprellly contain'd in the Pro- 
 phecy of Haggai, I chofe to infift more 
 fully upon that, and made it the principal 
 Subjcd of my lafl; Difcourfe. What we 
 meet with in Daniel to the fame pnrpofc, 
 may be farther e?plain*d, whei; we proceed 
 to the next Charader of the MeJJiah'^ 
 coming, that it ftiould be within fuch a pre- 
 cife number of Years. 
 
 T H E R is are two Methods made ufe of 
 by this Prophet, for fettling the time of the 
 MeJJiah^ the one more general and com- 
 prehenfive, the other more prccife and de- 
 terminate. By the firft I mean that Defcrip- 
 tion, which is given in a twofold Prophecy, 
 
 (namely 
 
the fourth Monarchy. 6i 
 
 (namely in id) Nebuchadnezzar^ Dream of S ER M^ 
 
 XV. 
 
 the Imagey and in the Prophet's Vifion of 
 
 the Beafts^ of four fucceflive Kingdoms 
 with which the Church of God fhould be 
 . concern'di under the laft of which another 
 Kingdom fhould be ereded by the God of 
 Heaven-, which, tho' it might be fuppreG'd 
 and diminifh'd for a while, yet in the End 
 fhould liibdue all Power to it felf, and endure 
 throughout a'l Ages. Some of thefe Parti- 
 culars arc tarther explain'd or confirm'd ino- 
 thcr Parts of T)aniel {b). And whoever 
 fhall attentively compare thefe Paflages with 
 the Hiftories of following times, will find 
 fuch evident Charaders of the Chaldean^ 
 ^erfian^ Grecian^ and R.oman Kingdoms, 
 and of the Chriftian Difpenfation commen- 
 cing under this iait, and putting a final Pe- 
 riod to all, that he will not fail to conclude, 
 that a Prediction fo punctual in its Gircum- 
 ftances, and io exadly fulhiJed in the E- 
 vent of Things, is a mod weighty Argu- 
 ment for the Truth of our Religion, aDe- 
 monftration, trom Experience of what ispaft, 
 for the Truth of what is llili expected. 
 
 No R 
 
 {a) Dan. ii. 31, S;c. vii. 3, &c. 
 
 \h) Dan. via. 3, iiz, •— xi. ,z, &e. 
 
6 i C H R I s t'j coming in 
 
 S E R M. Nor indeed do the Adverfaries of Chri^ 
 \^>,f\j flianity themfelves by any means appear in- 
 fenfible of the Moment and Conclufivenefs 
 of this Argument : Which has made them 
 fo folicitous of late to depreciate the Credit 
 of this Prophecy, by bringing down Daniel 
 to a lower Age {c), when a great part of 
 •what is here mention'd as future^ had adtually 
 occur'd, and fome popular Expedations 
 were begun of that MeJJlahy of whom (as 
 thefe Novelifts pretend) the more ancient 
 Jews were ignorant. They have indeed 
 the Concurrence of fome of our own Ex- 
 pofitorsfor applying thofe PafTages which we 
 ufually underftand of the Conqueft of the 
 Romans, to the earlier Defolation and Out- 
 rage of Ant'tochus. But fo long as Antio- 
 chus himfelf is confefs'd pofterior to this' 
 Prophet, the Authority of the Predidion 
 will be inconteftaBic, and the Difpute about 
 Interpretation mayxje more eafily adjufted. 
 And fmce the Attempts to bring the Pro- 
 phet lower, have been lately baffled by an 
 eminent and learned {i) Prelate 5 who has 
 at the fame time dcmonftrated the fourth 
 
 Kingdom 
 
 {c) Scheme of Lit. Proph. Chap. v. § 6, 7, 8. 
 {d) Bifhop Chandler^ Vindication of his Defence of Chri- 
 ftianity. Vol. I. 
 
the fourth Monarchy* 63 
 
 Kingdom to be the Romany and confe-^^y ' 
 quently later th^n Ant wc^us : I conceive it'^^^V^^ 
 will be needle fs to add any thing on that Sub- 
 jed, till our Adverfaries (hall have thought 
 of fomething to offer in reply. 
 
 Upon this foot then the Prophecy of 
 the four Kingdoms will (land as an invinci- 
 ble Argument on the fide oiChriJiianity^ 
 pointing out the ereftion of the Chriftian 
 Church during the lafl: of them, which fhould 
 continue to the end of Times, and triumph 
 over all its Adverfaries and Oppreffors. 
 
 But tho* this Predidion will fix the 
 coming of Chrift to the Days of the Roman 
 Empire, there is yet another in the fame 
 Prophet which does more diredly point out 
 the period of Time in which he fhould ap- 
 pear, and after which the Holy City fhould 
 undergo its lafl and final defolation, to en- 
 dure till that confummation of Ages, to 
 which the glorious Reftoration of Ifrael 
 is refer'd, and their Incorporation into one 
 body with the Faithful gathered out of all 
 Nations. 
 
 I T was upon the point of the Expiration 
 of the fevcnty years of Captivity at Babylon, 
 
 that 
 
64 Chris t V coming within 
 
 SE^M. t[^gt (f) Daniel recoUeaing the Promifc 
 N^Y^^ made by Jeremy ^ applied himfelf by hum- 
 ble Prayer to God, that he would not (/) 
 defer the fulfilling of that Pfomife, but 
 caufe his face to fhine upon his Sandtud" 
 ry^ and the City, which was called by his 
 name (g). The God that heareth prayer, was 
 not unmindful of his humble requeft, but, 
 while he was yet fpeaking, fent the Angel 
 Gabriel ^h)j not only to aflure him of the in- 
 tended Reftoration, but withal to open far- 
 ther in what Age the Mejjlah was at laft to 
 be expected, and whatMiferies Ihould then 
 befal the Jews for their rejediing him. For 
 fo his Words are read in our Tranflation, 
 
 (/) Seventy Wekks are determined upoH 
 
 thy Teopky and upon thy Holy City, to fi- 
 nifh the TranfgreJJion^ and to make an end 
 of Sins J and to make Recdnciltation for Ini- 
 quity^ and to bring in everlajiing Right eouf 
 nefs^ andtofeal up the Ftjion and Trophe- 
 cyy and to anoint the mofl Holy. Know 
 therefore and underjiand, that from thd 
 going forth of the Commandment to reform 
 and to te'/^Jerufalem, unto the Mcfllah the 
 
 prince 
 
 {e) Dan. ix. 2. (/•) V. 19. (j) V, 17, 18V 
 
Seventy Weeks i 65 
 
 Trine e ^i all be pven Weeks 5 and threefcore ^ ^^ ^'^'^• 
 and t'Ji'O Weeks the Street fhall be bmlt [y^>^/*\i 
 again, and the Wally even in troublous 
 times. And after threefcore and two Weeks 
 J^^//Mefliah be cut off, but not for himfelf : 
 and the Teople of the Trince that fhall 
 come, Jhall dejlrojf the City, and the Sanc- 
 tuary , and the End thereof jhall be with a 
 Flood, and unto the End of the War, T>e' 
 folations are determined. And he fliall con- 
 firm the Covenant with many for one Week: 
 and in themidji of the Week he jhall caufe 
 the Sacrifice and the Oblation to ceafe, and 
 for the overfpreading of Abominations he 
 fhall make it defolate, even until the Con- 
 furnmation-, and that deter mind Jhall be 
 pour'd upon the defolate. 
 
 The Perfon who is here defcribed under 
 the joint Titles of Meffiah the Trince, at 
 the z^'^ Verfe, and under each of thofe Ti- 
 tles fcparately in the Vcrfc following, I take 
 to be no other than that great Deliverer^ 
 whofc Office and Charader had been gra- 
 dually unfolded by the former Prophets. The 
 Nagid (ii), the Trince, Leader or chief Ru- 
 ler is a Title by which the Prophet Ifaiah 
 
 ^^^^^— ^^— ■^IIIM 1 IIIW^U I I I II I I I 
 
 {it) Ifaiah W. 4. 
 
 Vol. II, F had 
 
66 C H R I s tV coming within 
 
 SE R M. had formerly defcribed him. And the Au-- 
 ^^^,n/>jthor of the Book of Chronicles (^k), who 
 wrote after the time of ^aniel^ has fpokeii 
 of him under the fame Chara^er, with a 
 plain Reference to Jacob's Benedidtion, 
 which engages for the Continuation of the 
 Jewifb Polity, till this Nagid ^ixld appear.- 
 And then for the other Title of MeJJiaht 
 or the Anoint edi tho' it be clfe where applied 
 to other eminent Perfons, upon account of 
 their Un^lion or Defignation to fome higfi 
 Office, and to fet them forth as Types of 
 that more eminent one to come 5 yet being 
 ufed (as it is here) emphatically and by way 
 of Diftindion, it can reafonably be refer'd 
 to none, but that more eminent one him^^ 
 felf, whom the Jews from that time appear 
 to have expeded under no Gharader fo much 
 as that of Meffiab or the Chriji. This, I 
 take ity muft be grounded on the Prophecy 
 which we are now confidering, there being 
 no other Paflage in the Old Teftament,. 
 where that Title is fpeeially and fingly attri- 
 buted to him, excepting one place in thg 
 Tfalms (/), which feems to be of later Date, 
 
 and 
 
 ■< II - ■ ' ■■ — ■ ' '■' ' I ■ i iii II II 
 
 (i) I Chron. v. 2. 
 
Seventy Weeks. 67 
 
 and therefore to ufc or apply the word in ^EJlM. 
 Imitation of this Prophecy of 'Daniel. Ec- {J^y^ 
 fides the Things which are here foretold of 
 this MeJJiah Nagid, that he fhould be cut 
 offy and that the Jews fliould be no more 
 his People y but another Teople be furrogated 
 in their room, called here the Nagid's People 
 that ^ all come {m), or his future People, 
 arc no other than what we find mentioned 
 by other Prophets, with refped: to the Son o^^ 
 David^ as may be coIle6led from what I have 
 already offered in fomc former Difcourfcs. 
 
 Nor are they who contend for any other 
 Interpretation, either agreed with one ano- 
 ther, or confident with themfelves in the 
 fixing of this Charafter. Sometimes it is 
 allowed that Af^^/6 the 'Prmce (n), in the 
 25'" Vcrfe, is fome extraordinary anointed 
 F 2 Pcrfon, 
 
 (m) The two Phrafes y^ pi^T and i^;in l^JJ ZD^JV 
 have been very differently underitood by Expoiltors But if 
 we take the Nagid here, to be the fame Perfon as in t]ie 
 Verfe before (which fecms moil cafy and natuia!,) and ex- 
 plain this PafTage by other Prophecies, which fpeak of the 
 Rejeftion of the Jen;js, and the calling of the Gpttila, if 
 will then appear realbnable to fiipply the word CDU in tiic 
 firll Claufe, and make J^^H in the laft refer rather to r" ij; 
 than to "llji^ ; from whence this Senfe will arife, cuat the 
 Je-<.vs fliould f!ot be his People, but the RojKars or Gcnttl.% 
 fnould come to be the People of the Nagid. See Mfd/i Works, 
 Book III. p. 704, 705. 
 
 • '/) Sir John Marjha/n> 
 
68 Christ's coming withhi 
 
 S E R M. perfon, and yet it is infifted that the Meffiorh > 
 w^/'^^ ^o be ctit off^ in the next Verfe, is not the 
 Charader of any fmgular Pcrlbn, but at- 
 tributed to the Temple and Priefthood? 
 which is (aid to be cut offy i. e, broke or in- 
 terrupted by the Profanation of Antiochus. 
 What elfe is this, but to be cnflaved to an 
 Hypothecs ? to vary the meaning of a word, 
 (as it were) in the fame Breath, without 
 Ground or Authority. At other times it is 
 allovv'd that fingular Perfons were intended 
 in both Verfes, but that they are different 
 Perfons neither hving in the fame Age nor 
 Country, {o) MeJJiah the Trince fhall be 
 Cyrus or Zerubbabel, or Jefhua the High- 
 Pricft. MejJiah to be ctit off (hall be A. 
 grippe minor, the lafl of the jfewiJhKings, 
 And the Nagid or Trince mention'd after- 
 wards iliall be 77/ai"atthe head of the Ro- 
 mun Army marchuig up to the Deftrudion 
 of Jerufalem. In this lafl: indeed they have 
 the Concurrence of fome good Expofitors, 
 who differ from them in the other Cha- 
 la^ftcrs. Nor (hall I (lay to difpute that with 
 them, being content at prelent to obferve, 
 that it is plainly impoilible by any Compu- 
 tation 
 
 {o) VUnaJfe Be/i-JfratL 
 
Seventy Weeks. 69 
 
 ration of thefe Weeks to point out Cyrus y^^^^' 
 or Zerubbabel^ and that Agrippa could not v^v^*-* 
 pofllbly be the MeJTiah cut off, bccaufe he 
 really furvived the lacking of Jerufaiem^ 
 and enjoy'd the FavGur and.Protedion of the 
 Romans. j 
 
 M E AN while I do gladly accept of this 
 Conceilion made by Jews and Judaizers, 
 that the Defolation here foretold was that 
 efFcded by the Rommi Army, and not the 
 Profanation of Antiochus. And thus much 
 indeed may be necefiarily colieded from the 
 Terms of the Predidion. For however the 
 Abomination of defolation, or the fVing 
 of Abominations making de folate, may be 
 reafonably underftood of an Army of Ido- 
 kters, with the Images of their Idols painted 
 on their Colours, and is accordingly by this 
 Prophet, in another Chapter {f), as well as 
 by the Author of the Book of Maccabees (q)^ 
 applied to the Army of Antiochus ; yet in 
 the Text before us, itmuft beunderdood of 
 Ibme greater and more lading Defolation 
 than that which continued but three Years 
 and an half, and then neither dcmoHnVd the 
 City nor Temple, nor drove out the hiha- 
 F 3 bitants; 
 
 (/-) Dan. xi. 31. {f) I Mace. i. 54.-. 
 
JO C H R I s tV comipg within 
 
 SER M-bitants J it muft be undciftood of fuch a T^e- 
 \y^s/\^folation as fhoiild endure until the Conftim- 
 mation, and that determined y fliall be poured 
 upon the T)e folate^ or T^efolators. And what 
 other fliould this be but the Dcfolation of 
 the Roman Army, which has lafted now for 
 well nigh 1 700 Ycarsj and therefore we may 
 reafonably fuppofc will laft onto that time of 
 Confummation^ when the calling of the 
 Gentiles fhall be full and compleat, the Ene- 
 mies of the Church fnall be deftroy'd, and 
 the Je'UJS Ihail be receiv'd again into God'3 
 Grace and Favour. 
 
 Our bleffcd Saviour, in fpcaking of 
 it here as future, \JVhen ye shall fee. 
 the Abomination^ &c.] has taught us that 
 it was not then underftood to have been 
 compleated in the Days oiAntiochus. Had 
 it been fo underftood, his Auditors had eafily 
 Pbjedcd tothe Ground of his Difcourfe. But 
 whilft they allow'd it to be future, this \yas 
 beforehand a Prefumption in his favour, and 
 the Ev^nt afterwards falling out fo exadly 
 agreeable to his Predidion, affords a very 
 ilrong and infupcrablc Argument for the 
 Truth of his Interpretation. Accordingly 
 'M. Luke, in reprefcnring this Difcourfe of 
 our Lord, has more clearly cxorclbM the 
 
 matter 
 
Seventy Weeks, 71 
 
 matter to our purpofe, paraphrafing (as itSERM. 
 were) the words o^ 'Daniel — When (_r) je^^^y^ 
 fball fee JcmMcm compajfed with Armies 
 Cm ark here T>aniel's Wing or overfpreading 
 of Abominations'] then know that the T>e- 
 
 folation thereof if nigh And {s) they 
 
 fhall fall by the Edge of the Sword, and 
 [ball be led away capti^ve into all Mat ions y 
 and Jerufalem ^all be troden down of the 
 Gentiles, until the times of the Gentiles be 
 fulfilled. And what now arc thefe but the 
 Prophet's times of Confummation ? 
 
 All thefe are fuch Charaders as do 
 ilrongly argue for the Chriftian Expofition ; 
 And yet to thefe it may be added, that the 
 Benefits here promifcd are fuch as do clearly 
 point out the Offices of the Meffiah^ and 
 cannot be with any Propriety afcribed to 
 any one befides. Whom elfe may we ex- 
 ped but the Lord our Righteoufnefs^ who 
 is at the fame time that righteous (t) Servant 
 that is to juftify many, and to bear their 
 Iniquities : I fay, whom clfe may we cx- 
 ped: tofinifb the Tranfgreffion, and to make 
 an end of Sins, by making Reconciliation 
 for Iniquity, and bringing in everlafting 
 F 4 Right eoiifnefs ? 
 
 \r) Lake xxi. 20. (i) V.z\. {t) Ilaiah liii. 11. 
 
72 C H R I s t'j comi7ig within 
 
 S E R M. Right eoufnefs ? Who el fe (hould c^ufe the 
 y^^.^^^^' Sacrifice and the Oblation toceafe^ that there 
 fhould be no more occafion for the ritual 
 Service of the Law, but he who made him^ 
 felf an Offering for Sin{u)y and fo pcr- 
 fornVd that Expiation in 3/crity, which the 
 legal Expiations could but faintly fhadow 
 out ? {x) Who elfe can be fuppofed to feal 
 lip Vtfion and Trophecj^ but that illuftrious 
 Perfon, who is the principal Subjed of the 
 Prophetick Writings, and in whofe coming 
 therefore they would be fure to find their 
 Accomplifhment ? Laftly, who is that moft 
 holy here faid to be anointed, but the fame 
 who in the Vcrfes following is emphatically 
 ililcd the Meffiah oi Anoint ed^ and whom 
 the Prophets have defcribed as being anointed 
 of the Lord, to preach the Gofpel or good 
 Tidings unto the meek ( y). 
 
 This lad Claufe indeed the Jews con- 
 tend fhould be underftood of a material Unc 
 tlon (s), and that not of a Perfon, but a 
 place, viz, the inmoft Sanduary, which 
 ufed to be diftinguifh'd by the fame Title of 
 Holj of Holies, or the moft Holy. In which, 
 
 I 
 
 ' (v), I^'aiah liii. iQ. (-v) See Sermon XX. (y) Ifaiah Ixi. 
 I, Luke iv. 18. (=;J V^id. V/agcns. Tela ign. Satan, in 
 
 l.XUUtJli. p. &3<5..^ 
 
Seventy Weeh. 73 
 
 I think, they arc lefs unreafonable thanaSERM.' 
 Countryman of ours(^), who contends for(y^y\j 
 the Application of the fame Charader to 
 the whole Temple and Pricflhood, which 
 never were diftinguifh'd by that Name, as 
 being dedicated anew, after the three Years 
 Profanation of Antiochus. But then be- 
 caufe the want of the holy anointing Oil is 
 reckoned by the Jews among the Defeds and 
 ^ejtderata of the fecond Temple, to avoid 
 this Difficulty, they underftand the Sane- 
 tuary here to be anointed-, to belong to that 
 third Temple, which they exped hereafter 
 in the Days of the MeJJiah. In anfwer to 
 which I need only reply at prefent, that as 
 it will be impofllble for them to fix on any 
 Computation of time, which will fuit with 
 that Hypothefis, fo it is plainly nothing elfe 
 but the defperate Refuge of a bad Caufe, and 
 which would draw with it this mod terrible 
 Confequcnce, that there is yet another De- 
 folation and Captivity to be cxpeded, fub- 
 fcquenttothc building ofthat other Temple, 
 and which muft endure 'till the Confumma^ 
 tion. 
 
 I 
 
 rr-'^ '-■!<■' ♦ 
 
 Ka) Sir John Marjf:ant, Chion. caa. p. 571, 
 
74 Chris ts coming within 
 
 SE^RM. I SHALL juft add, that our Notion o^ 
 VV^^ this Prophecy will not be at all wcaken'd, 
 if we fhould here follow the Opinion of 
 fome Chrtftian Expoficors, that as the Holy 
 of Holies was the real Title of the Jewijb 
 Sanctuary, fo it may here be taken typically, 
 cither for Heaven it felf (^), which our High 
 Prieft is cntred into, and has prepared for us, 
 which anfwers to Mofes's [c) confecrating 
 the typical Sanftuary with Oil : or elfe for 
 thcChrtJlian Church {cc)t which Chrifihzs 
 anointed, /. e. confecrated in the room of 
 the Jewijhy by his Blood has purchafcd, and' 
 by his Grace direds. But however thefe 
 Opinions be both pious and probable, yet 
 in regard that that iiluftrious Perfon, who is 
 the general Subjed of all the Prophets, has 
 in the Vcrfes following the Title oiMeJJiah^ 
 I would choofc to explain this Phrafe by an 
 Ailufion to the fam? Charader, as fpeakiiig 
 of the UnBton of that moji Holy one. 
 
 B'E I N G convinced then by all thefc 
 Confiderations, that this moft fignal Pro- 
 phecy of ^aniely refers to the time of 
 Chrift's coming or appearance in the Flefh 
 
 it 
 
 [h) Jun. Sc Tremel. (t) Exod. xxx. 26. [cc] ConAaut. 
 iTJiij^^'.-rcui .11 Aiinoc. ad jacJ.iud. in Dan. p. I07, 100. 
 
Seventy Weeks, 75 
 
 it remains that we examine a little briefly in-SERM, 
 
 XV 
 to the Period of time prefixed or determined v>y%^ 
 
 for this great Occurrence. And this the 
 Angel has defcribed h^ f evenly Weeks :—fe- 
 *venty Weeks are determined upon thy Teopky 
 and upon thy holy City, A Courfe of feven 
 Days, which brought on the ordinary Return 
 of the Sabbath, is ufually reckoned for a 
 Week, and from its firft Inftitution among 
 the People of God, has been drawn into 
 Pradicc by other Nations. But befidcs this 
 fhort Revolution of Days, the yews had 
 a proportionable Revolution of Years pre- 
 fcribed in their Law, from whence e- 
 vcry feventh Year was efteem'd a Sabbathy 
 and the whole feven together would be fair- 
 ly entitled to the Name of a Week 3 of 
 which alfo there may feem to be fpme Foot- 
 (leps in profane Authors (d). The former 
 of thcfe, which is the vulgar Week, can never 
 fuit the Computation of this Prophecy. The 
 Events foretold are too great and important, 
 nor is there any thing in Hiftory to anfwer 
 them, within that fhort Pittance of time, 
 which would be fuppofed by fuch Interprc_ 
 
 ration . 
 
 (<i') Duodccimam Anuoi'uiu ilLbdoiuudranj Aul. C^cil 
 Ncdt. A«. 1. 3. c. 10. 
 
y 6 C H R I s T V coming within 
 
 SE R M. tation. And therefore Expofitors, with one 
 y^i^ Confent, have allowed the other fort of 
 Weeks to be intended in this place j which is 
 both agreeable to the Prophetick Stilc,in which 
 it is ufual to count a Day for a Year, and 
 feems to be intimated by the Prophet T>aniel 
 himfeif, when fp eaking of the vulgar Week, 
 he terms it a JVeekof^ays{e), as it were 
 o.n purpofe to diftinguifh it from the other 
 Week of Tears in the foregoing Chap- 
 ter. — Now feventy Weeks, or fevcnty times 
 feven Years, amount in the whole to 490 
 Years; or if you chufe, according to a learned 
 Writer (/) upon this Subjed, to reduce 
 them to JubileeSy there may be one Year 
 added for every Jubilee, i. e, ten in all, 
 which will bring the Computation to 500 
 Years. 
 
 These Weeks now were to be com* 
 putcdyri?w the going forth of the Command-' 
 ment to reft ore and to build Jcrufalcm, /'. e. 
 from the Promulgation of fome royal E- 
 did: (^) to grant leave for the return of the 
 Jews^ and the rebuilding of their City. Bu^ 
 as there were four different Edids of the 
 
 Kings 
 
 [e) Dan. x. 2. {/) Mr. La}icajier\ Chronological Eflay, 
 
 (g) So n;il i?^^ is ufed Efth. 1.19. and the word "l3i*T is 
 
 elicwhere pat lor a Royal Edi£i. 2 Chron. xxx. 5 . -^ — xxxi. j. 
 
Seventy TVeeks, 77 
 
 Kings of Terftdy which concern'd thisRe-SERM 
 
 XV. 
 ftauration of the JewSy the firfl: by Cyrus ^ (y^VV 
 
 the fecond by Darius, and two more by 
 
 Artaxerxesj it has been greatly controverted 
 
 among learned Men, which of thefe fhould 
 
 be the Epocha of Daniel's Weeks, from 
 
 whence we are to reckon to the time of the 
 
 MeJJiah. Again, as there was more than 
 
 one Emperor of the fame Name among the 
 
 *FerJianSy it has likewife been a matter of 
 
 doubt, what T>arius might be meant in the 
 
 facred Hiftory, whether Hyftafpis or No- 
 
 thus, and what Artaxerxes, whether Lon- 
 
 gimanus or Mnemon. Moreover, as this 
 
 Computation is not made by Years, but by 
 
 Weeks or Sabbaths of Years (^), it may alfo 
 
 be qucftion'd, whether they fhould take rife 
 
 immediately from the Promulgation of fuch 
 
 Edidl, or rather be poftponed till the Obfer- 
 
 vation of Sabbatic Years was duly reftored, 
 
 and from thence computed to the Term of 
 
 their Completion. Farther, as the Angel in 
 
 *T>an'tel has divided his Period into the diftind 
 
 Intervals of feven Weeks, fixty two, and 
 
 one, it has been likewife queftion'd, whether 
 
 he means they fliould be all number'd in one 
 
 3 continued 
 
 ('^) See Mr. Lane apt. 
 
yS C H R I s T V coming withm 
 
 ^^^^M- continued and immediate Succeffion, or 
 
 W^ whether it might not be equitable to fuppofe 
 
 an Omiflion for fome Years between thofc 
 
 feveral Intervals. Once more, as to the Con- 
 
 dufion of the Weeks, it may alfo be dip- 
 
 putcd, whether they fhould terminate in the 
 
 Birth or Miniftry, or Excifion of the Mef- 
 
 fiah, or be fo extended, as to take into the 
 
 laft Week, the Overthrow and DemoUtion 
 
 of Jerufalem. 
 
 These are fuch Difficulties as may rea- 
 fonably create fome Variety of Opinion, and 
 lead the Men of Learning and Enquiry into 
 different Schemes of Computation. And 
 as it would be a matter of too great length, 
 to enquire into the Merit of thefe Contro- 
 verfies, which have been fully debated al- 
 ready by very able Pens ; fo I think the mairt 
 of the Argument would not be greatly af- 
 fected by the Iffue of fuch Enquiry, fo long 
 as wc are allowed, what has been (hewn be- 
 fore, that the coming of MeJJiah was meant 
 to be pointed out by this Period. For what- 
 ever be determined about thofe other Quef- 
 tions, thus much is certain, that the Date 
 of this Prophecy muft long fince have ex-- 
 pired, that more than two thowfand Years 
 
Seveitty Weeh* 79 
 
 have pafs'd fmcc the Commencement of it,^^^* 
 and that the Term of it's Completion would wv*^ 
 fall much about that A^e of the World, 
 which the Gofpel Hiftory affigns to the Life 
 and Sufferings of Jefus : that the Excifion 
 of MeJJiah fhould be followed by the final 
 Defolation of Jerufalenii and if both did 
 not fall within the feventy Weeks, yet nei- 
 ther could be long after them. 
 
 I KNOW not what Credit may be given 
 to Grot'tus\ (/) Report of one Rabbi He- 
 hiimias declaring, about fifty Years before 
 our Saviour, that the time prefix'd by ^^- 
 w/>/for his coming, could not pofllbly be 
 defer*d longer than fifty Years. But it ap- 
 pears evidently from the Books of the New 
 Teftament, from Jofephus and the Tagan 
 Hiftorians themfelves, that the Jews about 
 that time, and from thence to the facking of 
 the City, expe6\ed his coming with the 
 grcateft Impatience. In the utmoft Diflrefles 
 of the Siege, they look'd for him to prevent 
 the Miferies which threatned them (/&), and 
 derived their Courage under thofe Extremi- J 
 
 ties principally from the Promifes vvhich had 
 
 "^ • been 
 
 (/) Grot, de Veritat. 1. 5. ^ 14, " ■ 
 
 \k) idmajfe Bsa-Jfi-a(l dc Term, V»t. p. tj^v^' HJT'G 
 
8o C H R I s tV coming within 
 
 ^^^^•becn made of his appearing before the final 
 
 WY'w^ Overthrow and Diffolution of their Govern- 
 ment, But when they faw the fad Cataftro- 
 phe-, without finding their Expectations an* 
 fwer'd, they appear to have been left in the 
 darkeft Doubt and Hefitation, they became 
 an eafy Prey to the Cunning of Impoftors, 
 and their celebrated Akiba himfelf (/), not 
 
 ' able to refift the bold Pretenfions of Barcho^ 
 
 chaby fell with many others of his Country- 
 men into moft fatal Errors 5 and whilft he 
 
 ; blindly difcredited the true MeJJiah^ found 
 
 it necefiary to embrace afalfeone. With 
 what an Air of Dcfperation was that Com- 
 plaint {ni) made anciently among them, that 
 all the Characters of Time were compleatcd, 
 and yet the So7i of T>avid was not come ! 
 And if of late they have refufed to abide by 
 the old Interpretation of their Prophecies, 
 they do yet in efFcd but give up their Caufe, 
 and confefs the time to be expired for his 
 Advent, when they pronounce a folemn 
 Curfe (») on thofe who fhall prefume upon 
 a Calculation, deftroying hereby the very 
 
 End 
 
 (/) Vid. Othonis Hift. Dodlor. Mifnicor. p. 109. 
 
 {m) Vid. Cocceii Confiderat. Refponf. ^Quaeft. Jud. p. 222. 
 
 («) Cocceius ut fupr. p. 332. flSH D^QDn IIQK 
 
 C3^1tn U^na VU? Cann Maim. Hal. Mela,c. c.i 2. §.2p 
 
Seventy Weeks', 8i 
 
 End of fuch Pi eclid:ions, and giving juft^ERM- 
 reafon to iiiiped that their prcfent Belicf^^V^ 
 is not confident with thofe ancient Promifes 
 upon which it fhould be founded. For to 
 what End fhould God acquaint his People 
 with this time of their Salvation, but for 
 their \}i^ and Benefit, to teach them to re- 
 joice in the Continuance of their outward 
 Privileges, and ardently afpire after thofe 
 more glorious and fpiritual ones to be en- 
 joy 'd under him, to expofe the Folly of all 
 vain Impoftors, and poirlt outmorediredly 
 the real Objeft of their Hopes ahd Expeda- 
 tions ? And fhould they then negled to im- 
 prove his Mercy to this gracious End ? 
 Should they not advance their Hopes, as that 
 time drew nearer on, and believe in him as 
 their promifed MeJJiah^ in whofe Advent 
 (without any Rival) it was finally com- 
 pleated ? 
 
 I F then upon the befl Calculation we can 
 make, we find the time to be expired (and 
 that, I judge, will appear whatever Scheme 
 we take) from hence we ar^ to coUcdt, that 
 the Promife is fulfilled, that ih^Meffiah has 
 furely made his Appearance upon Earthy 
 and anfwer'd what was written of him by 
 
 Vol, IL G the 
 
82 C H R I s tV coming within 
 
 SEP M the ancient Prophets, if he was reje6ied 
 ^^y^and defpifed of Men, yet the fault was en- 
 tirely their own ; God was not therefore 
 flack concerning his Promife, becaufe they 
 were ungrateful, and defpifed the Benefit. 
 
 'T I s but a weak Evafion which the Jews 
 have to offer us in this particular, that their 
 Sins are the occafion of this Delay, and that 
 the MeJJiah had undoubtedly long fuice ap- 
 pear'd, had they but been in fit pofture and 
 difpofition to receive him. The Promifes 
 of his coming have manifeftly no fuch Li- 
 mitation to confine them. The Period of 
 Time \Y^s precife/y determin dinthe Ansel's 
 Phrafe ; and the Wickednefs of the People 
 was fo far from being counted a Lett or Im- 
 pediment to his appearing, that the Prophets 
 have mod clearly foretold the Vices of that 
 Age in which he fhould appear, and the vile 
 Indignities they fhould not flick to offer to 
 their Lord and Saviour. Aoarbanel(p), who 
 ftatcs this Notion of a coudif.ond Advent of 
 MeJJiah, is very little confiftcnc with him- 
 fclf, when he admits, that tho' this Con- 
 dition of RepcntancQ be not fulfilled, yet 
 
 he 
 
 (s) Abarb. de cap. fid. c. 14. vid. & Vorllii Annot. ihid. 
 
Seventy Weeh. ^^^ 
 
 he muftcome at theneceflary and appointedSERM. 
 
 time. uV>J 
 
 This fhews withal the Weaknefs of 
 another Pretence, to which the Jews have 
 tecourfe, to extricate themfelvesout of thcfe 
 Difficulties, viz. that the Mejjiah (f) did 
 really come witliin tiie time appointed, but 
 hid and conccai'd himfelf from an unworthy 
 People. For he was not only to come in 
 the Flcfh, but to execute his Office ; and 
 tho' he might not be own'd and acknow- 
 ledged by a fmfui Natioji, yet he was fo far 
 to appear and manitdl himfelf among them, 
 as might expofe him to that Contempt and 
 Indignity which the Prophets had foretold. 
 He was not only to come, but to be cut off-y 
 he was to make Re cone Hi at ton for Iniquity 
 and to bring in everlaftmg Right eoufnefs. 
 He was both to have his Enemies and his 
 Adherents -, to fuffcr from the former for a 
 little time, and come off at laft with Triumph 
 and Glory : Which fliews again the Weak- 
 nefs of another Jewipj Pretence, that their 
 State at prefent is neither good enough, nor 
 G 2 bad 
 
 (/>) AIiwiILt de Meffia, quoted by Dr. Jenkins, Reafonabl. 
 -A, the Chriftian Religion, pur. I. cap. i2. And that may 
 4je the meaning of the Jerufalem GemarijU in Light/hot, 
 Chorogr. cap. 51. that the Mtiixa^h. ivas horn at Betlikhcm 
 befort their times. 
 
84 C H R I s t'x comings &;c. 
 
 SERM. bad enough for his appearing, wliich mufi: 
 \J-Y^ ^^ ^^^ ^ Generation, either altogether finfuh 
 or altogether righteous {q)'. 
 
 There can be then no room to doubt, 
 but when the Fulnefs of Time was come, he 
 fhewM himfelf faithful who had promifed^ 
 by pun(5lually fending forth his Son to take 
 upon him humane Flefh, to fubmit to the 
 Difcipline, and fulfil the End of the Mofaick 
 Law, for the Salvation of fuch as ftedfaftly 
 cxpeded him. 
 
 [q) Abarb. de cap. fidei, c. 14. Non veniet Filius Damd^ 
 nifiadGenerationem, cujus omnes vel funt puri, vel impuri 
 
 SER- 
 
85 
 
 SERMON XVI. 
 
 PRE ACH'D 
 
 Nov. I. 1731. 
 
 The Promifc of Elias fulfill'd in 
 St. John Baptijl. 
 
 Matt. xi. 14. 
 
 j^nd if ye will receive it, this is Elias, which 
 was for to come. 
 
 AF T E Pv having open'd to you, in 
 feveral Difcourfes, the gradual 
 Manifcftationand Difcovcry of 
 the Gofpcl-SchemejWhich was 
 made through the feveral Ages and Periods 
 of Time, and (hewn how it was originally 
 containd in the Promifc made to our firft 
 Parents in Paradifc, and farther explain'd 
 more and more, as the time for its Accom-< 
 G 3 plifhment 
 
80 ^he Promife of Elias 
 
 ^^^^'^^ plifhment drew nearer on ; the Application 
 t/VNJ of all this will be fo cafy and natural to the 
 Doctrine and Hiftory of J^fus, that as it can 
 be hardly neccffary for me in this place to 
 point out their Agreement more diiiindly* 
 fo I hope I may have leave to conclude, that 
 our Religion does receive an abundant Con-r 
 firmation from the Predidions of the Old 
 Teftament, or that thofe Charaders both of 
 Time and Office, by which the Prophets 
 have defcribed the Redeemer of Mankind, 
 were eminently fulfill'd and accomplifhed in 
 Jefus. 
 
 But forafmuch as there is notice like^ 
 wife, in fome of the Prophets, of a certain 
 lorcrunner or Harbinger to go before him^ 
 it may be cxpedcd, as a farther Note of the 
 l/lejjiah, or at leaft to prevent an Objection 
 againft j^^j being He, that we (hould fix 
 upon fomc Perfon anfwering that Character; 
 fince the Mejjiah could neither be before his 
 I'orerunner, nor be long after him. That 
 Forerunner is foretold by the Prophet Ifaiah^ 
 under the Charader of the Voice of one cry- 
 ing in the IVildernefsj prepare ye the way 
 of the Lord: and by the Prophet iV/^/^f/:?/, 
 he is termed the Meffenger before the Face 
 
 4 
 
fuljiltdin St* John Baptift, ^j 
 
 of the Lord, and is yet more expreflly dif-^^^^^- 
 tinguifhed by the Name of Elijah the ^ro- v^n/^ 
 phet, to h& fent before the great and dread" 
 ful T^ay of the Lord (a). Now all thcfe 
 Charadcrs, with what elfe relates to the Of- 
 fice or Work he had to do, are in the New 
 Teftament applied to John the Baptifi^ who 
 to be fure came into the World before Jefusy 
 being born fix Months before him, pre- 
 pared Men for his Dodrine by the preaching 
 of Repentance, pointed him out as the 
 Lamb of Gody and went before him in his 
 Sufferings. But to fct this matter in a better 
 light, it will be proper to confider more 
 diftindly, 
 
 I. What Grounds there were for the Ex- 
 
 pedation of Elijah to come. 
 
 II. What was the Office or Bufinefs to be 
 
 perform'd by him. And, 
 
 III. How this was accordingly fulfiU'd in 
 John the Baptiji. 
 
 G 4 I. First, 
 
 («) There is yet another Text, Mic. ii. 13. where fome 
 jfetus have underilood Elias to be meant under the Charader 
 of ^t"»9n tf^e Breaker, and MeJJiah under that of uDDTQ 
 their King. But as this is more obfcore, I chufe to omit i;. 
 See Pocock in Mic. 
 
S8 l^e Promife of Elias 
 
 SERM. I. First, As to the Grounds of fuch 
 
 XVI 
 \,^y^ Expedation ; there are three Paflages more 
 
 efpecially in the Old Teftament, which in- 
 timate fome Harbinger of the Mejfjiahy de- 
 fign'd to introduce or prepare for his Recep- 
 tion. The firft is that of the Prophet Ifaiah-, 
 which the Bapt'tft has applied to himfelf : 
 The Voice {b) of him that crieth in the 
 Wildernefs, (/. e. a Preacher faithfully de- 
 livering the Word of God in fuch a delcrt 
 and uncultivated place, as fitly reprefcnts a 
 People barren and unfruitful in good Works: 
 delivering to wit this MelTage following) 
 prepare ye the way of the Lord, make ftr ait 
 in the T^efert a high way for our God 3 every 
 Valley p^ all be exalted, and every Mountain 
 and Hill flmll be made loWy and the crooked 
 fhall be made ftr ait j and the rough Places 
 plain 5 and the Glory of the Lord {hall be 
 revealed J and all Flefh {hall fee it together : 
 for the Mouth of the Lord hath fpoken it. 
 This Paflage very clearly alludes to the 
 Preparation that is ufual to be made, by 
 mending of the ways, for the Progrefs or 
 Entry of great Princes. And that the Prince 
 
 here 
 
 *b] Ifttiah xl. 3, 4, 5 i 
 
fulfiltd in Su John Baptlft. 89 
 
 here intended, is no other than the MeJJlah^^^:^.^^- 
 that great Prince or Potentate, who is the gcr t/VV 
 neral Subjed of all the Prophets, may appear 
 from thefe Words, the Glory of the Lord 
 jhall be revealed^ and all Flefh flail fee it 
 together. It is well known that the Glory of 
 the Lord^ is the Charader given of that 
 bright Appearance, which was the moft fig- 
 nal Manifeftation of the divine Prefcnce in 
 the ancient Sanduary. And when, in refe- 
 rence to that, there is ^greater Glpry forcr 
 told in future times, to be manifefted to the 
 Gentiles or to all Fie fh^ it can point out no-* 
 thing clfc but thofe glorious Days of the 
 Meffiahy which do elfewhereufeto be drawn 
 put under the like ftupendous CharadcFs. 
 The Mefjiah therefore is that Jehovah^ that 
 Lordy whole way is here to be prepared, 
 and before whom a Voice or Preacher was 
 to be fent out on that Commiflion. 
 
 This is the natural and obvious account 
 of that Prediction of Ifaiah : or if there be 
 any doubt remaining, it may be clear'd from 
 another of Malachi, which St. Mark {c) has 
 coupled with it in the Entrance of his Gofpel, 
 
 that 
 
 (c) Mark i. 2, 3. 
 
9^ ^e Promife of Elias 
 
 ^lyj^that they may (land together, as fitly expla- 
 V-v^ natory of one another. Behold [d)y I will 
 fend my Mejfenger, and he ^all prepare the 
 way before me (or the way of my Face^ 
 which xhtjews {e) acknowledge fora Cha- 
 rader of the Meffiah) and the Lord whom 
 ye feeky fhall fuddenly come to his Temple 
 even the Meffenger of the Covenant whom 
 ye delight in, behold he ^ all come, faith the 
 Lord of Hojls. That this Mejfengerto be 
 fcnt muft be the fame with the Voice in the 
 foregoing Prophecy, is cafily collected from 
 
 the Deilgn or Office of both, to prepare 
 
 the way of the Lord. And that the Lord 
 "whofe fVay fhould h^ prepared^ could here 
 be no other than the Mefpah, may be rea- 
 fonably gathcr'd from thofe Charaders of 
 their y^^)^/;:?^ and delighting in himy and his 
 coming fuddenly to his Temple, Which, 
 from what has been fuggefted in feme for- 
 mer Difcourfes, may appear to belong to 
 the fame great Deliverer, whofc coming 
 they fo eagerly expeded, whom the Prophet 
 Haggai defcribes as the ^efire of all Na- 
 tions, 
 
 (d) Mai. iii. i . 
 
 (f) But upon this Remark I lay the lefs ftrefs, becaufe the 
 Perfon is varied in the New Teilament — kfore thy Face. 
 
fuljiltd in St. John Baptlft. g i 
 
 tionsy who Oiould come to fill the fecondSERM. 
 Temple 'with Glory ^ and after whofe coming v^y^ 
 the Prophet ^.^niel foretels, that that Tem- 
 pky with iiie holy Cit)% fhould be utterly 
 demoliflVd. 
 
 Accordingly fome of the beft of 
 the jfewijh Expofitors do admit this to be a 
 Prcdidion of the coming oiMeJJlah (/), and 
 they who contend for its relating to the 
 Reftoration of the Shechinah, do in efFe<5t 
 advance the fame Notion ; fince the Defeat 
 of that Glory of the former Temple was 
 promifed, we have fecn, to be compenfated 
 by the Manifeftation o^ greater GUry in the 
 Advent of the promifed Mefjiah. Whom 
 then do they fuppofe to be this Mejfenger^ 
 fent before his Face ? Some would hav« 
 that to be the Prophet Malachi {g\ whofc 
 Name is the fame word in Hebrew ^ that wc 
 here tranflatc my Meffenger : and who, be- 
 ing the laft of the Jewish Prophets, and 
 confequently neareft to the times oi Mef- 
 fiah, is therefore faid to go before his Face. 
 But as the diftance was too great for him to 
 be cfteem'd a fpecial Harbinger, nor was 
 
 any 
 
 if) Vid. Pomk in loc. [g] Abarb.apud?c«f*. 
 
g 2 7he Promife of Ellas 
 
 SF-R M- any thing done by him to anfwer that ChaJ 
 y^^^y^j radcr, I conceive there need be nothing ad- 
 ded to confute it. Others underftand it of 
 MeJJiah the Son of Jofiph (h), whom they 
 expcd to come before the Son of 'David, 
 and be flain in War. But as that Notion of 
 a double MeJJiah has already been explo- 
 ded (/"), they muft appear to have interpreted 
 the Paflage with grcateft Reafon, who un- 
 derftand this Mejfenger to be the fame Per- 
 fon, who is diftinguifh'd by the Name o£ 
 £///^^ in the Chapter following, where we 
 have the laft: Defcription of this Harbinger. 
 Behold^ {k) I isjill fend youE\i]z\\theTrO' 
 phet before the coming of the great and 
 dreadful "Day of the Lord-, and he fhall 
 turn the Heart of the Fathers to the Chil' 
 dreuy and the Heart of the Children to their 
 Fathers, left I come and finite the Earth 
 '•jjith a CtiTfe. 
 
 That coming oiMeffiah^ which brings 
 Joy and Gfadnefs to fuch as look for his Sal- 
 vation, will neverthclefs be' dreadful and 
 terrible to his Oppofers, efpccially as 'tis 
 open d by the Prophet Daniel, and more 
 ^ ' fully 
 
 {h) Jhen-Ezrar^fyid Pocock. (?) Scc Scrmon XIII. 
 {k) Mai. IV. 5, 6. 
 
fulfill din St. John Baptift. c% 
 
 fully in the Gofpel it felf, to include his fccond^^,^,^^- 
 coming to judge the World in Right eouf- sj-sf^ 
 nefsy and render to every Man according to 
 his Works. Now as thefe two Advents are 
 for the moft part not diftinguifh'd in the Old 
 Teftament, but the whole Occonomy of 
 the MeJJlah, is fpoken of as one entire State 
 of things, it can be little wonder if that fame 
 Harbinger, who is elfewhcre promifed to 
 go before the Lord whom they fought and 
 delighted in^ fhould here be reckon^ to pre- 
 cede the great and dreadful "Day of the 
 Lord, 
 
 H E has here the Charader of Elijah the 
 Prophet, alluding without doubt to the 
 Tijhbite of that Name, who in the Reign 
 of ^hab had endeavour'd the Reformation 
 of Ifrael from Baalitical Idolatry. Ac- 
 cordingly the LXX have here tranflatcd it 
 Elijah the Tifhbite (/) j and from the Hi^ 
 ftory of the New Teftament, as well as o- 
 ther Evidences, it appears to have been a 
 common Opinion of the ancient Jews^ 
 that that very Prophet fhould return in Per- 
 fon, in order to anoint Mejfiah to his Office^ 
 
 and 
 
 (/) *H/v<ee>'Ta>'fl«srC<7«r. 
 
94 ^be Promife of Ellas 
 
 SERM-and manifeft him to the People. Frorii 
 \,0^^^^^ whence the Chriftian Fathers, obfcrving the 
 DiftiiK^ion between the firft and fecond Ad- 
 vent of Chr'tfti have defer'd the pcrfonal 
 coming of Elijah to this laft, in order to 
 ufhcr in the Day of Judgment and final 
 Confummation. But to fay the truth, 
 there is no ncccflary Confequence in this way 
 of arguing* The Allufion of a Name may 
 be eafily fuppofed witliout Identity of Per- 
 fon : And, as we have fcen already (m) that 
 Chrifl is fometimes promifed under the 
 Name of T)avidy without dcfigning to in- 
 timate that King ^avid Ihould return in 
 Perfon, and fuftain the Office of M(ffiah ; 
 fo fomc of the Jews have had the Candour 
 to allow the fame with refpcd to this Pro- 
 mife of Elijah for his Harbinger. Mai^ 
 monides (n) confcfTcs, that this and other 
 things of like nature, will not be clearly 
 underftood before they are fulfill'd, that 
 what the Prophets have faid concerning 
 them is obfcure, nor have the wife Men any 
 
 Tradition 
 
 {m) See Sermon IX 
 
 □^i<''a:-i 7.^H jn (V:.inD onisi -nn^i/y -ly vnv-j^« 
 
 '\yy rv^-^p Qr\'l pi^ U^Qjr\r\ QJ Maimon.Halac.Me- 
 hchim. c. 12. ^. 2. 
 
fuljiltd in St. John Baptift. 95 
 
 Tradition about them, beyond what is^yyj^'^' 
 neceflfarily gather'd from the Words of sj\^ 
 Scripture. This is repeated after him by 
 Rabbi Tanchum {o)y who, tho' he reprefents 
 the other as the Opinion of many, yet 
 fccms himfelf rather to incline to what 
 he dates as the Judgment of Maimon'tdesy 
 that it fliould not be Elijah liimfelf, but 
 fome great Prophet like him in degree 
 and call'd by that Name for his declaring 
 the Knowledge and Name of God (/>). 
 And a more modern Rabbi {q) of great 
 Note and Learning, infifls upon this only 
 as certain, that there muft come however 
 Some Forerunner, to incline and create bet- 
 ter Difpofitions in the Minds of Men. So 
 that the AUufion, couclVd under the Name 
 of Elijah^ may import no more than his 
 Refemblance of that Prophet in the manner 
 of his Life, and in the Tendency of his 
 Dodrine, that he fhould come (as the Angel 
 
 Gabriel 
 
 [o] Apud Pocock Not. Mifc. ad port. Mofis, c. 6. p. 2ig. 
 -Annot. in Joe. 
 
 (/>) He adds the Fiftion of MeJJjah Ben-Jofeph : but no 
 fuch thing appears in Maimojiides. 
 
 {q) Menaffcth Ben-Ifrael, deRefur. 1. 3. C. 7. §• 3. p. 3 I 3. 
 Quidquid lit veniet Prvecursor aliquis, qui Animos 
 Hominum tledat, ac probe difponat, ne Terra Anathcnutc 
 percuiiatur. i 
 
 
^6 ^e Promife of Elias 
 
 ^^VT^^ G^^nV/ explains it in die New Teftament) 
 v^v"v^ ^^ ^^^ Spirit and ^owsr of Elias [r). And 
 this leads us, 
 
 II. S E c o N D L Y, to confider, in the next 
 place, what was the Office or Bufinefs to 
 be perform'd by him. And this is chiefly 
 reducible to two Heads j namely, (i.) tono„ 
 tify or point out the MeJJiah. And, (2.) to 
 inftrudt the People, or incline them with fit 
 Difpofuions to receive him. 
 
 A s to the Notification of the MeJJiah in 
 the firft place, that is implied in the Texts 
 above mentioned, under the Phralcs of pre- 
 paring his Way-, and being y^-w^ before him, 
 as it were to give notice of his coming, to 
 inaugurate him in his Office, and ufher him 
 in with greater Decorum and Solemnity- 
 This is the Purport of that Tradition, which 
 is mention'd by Trypho {s) the Jew in 
 Jtijiin Martyr^ that they all expeded Elia^ 
 to anoint the Mejftah at his coming, and 
 make him manifeft to all the People. And 
 this therefore feems to be the Charaftet 
 
 which 
 
 ' I* . . I - ■ — , . ..-i , , ■ I ' . 
 
 (r) Luke j. 17. 
 yj'i'j'i) Av'Jh, )y OAV-il^' '710,7 1 ToniTn Jult. Martyr. 174. E*^; 
 
 p. 2OT' 2oiJ- 
 
fulfiltd in St. John Baptift. 97 
 
 tvhich R. yf/^/^^ aaumedterliimfelf, whcn^|^^^- 
 he took upon him to anoint Barchochab to (•V^ 
 the Office oiMeffiah. After a long Silence 
 or Interruption of the Order of Prophets, 
 it was fuitable to the Dignity of the Mef" 
 Jiah's Charadcr, that one more than a Tro^ 
 phet (hbuld be fent before him, to fignify, 
 jhe Approach of foauguft and long-expeded 
 ^Deliverer. When he defign'd to vifit and 
 adorn the Temple with his glorious Prefencci 
 it was fit that fome one fhould give notice 
 of his coming, to accomplifh the ritual Wor- 
 fhip of thaf holy Place, and declare him to 
 be the Perfon that had all along been figured 
 out by the legal Expiations. Laftly, fmce 
 the End of his coming was confefledly two- 
 fold, as well to take vengeance on his Ene- 
 mies, as to effedf the Salvation of his cho- 
 feii People, it was proper likewife that this 
 great and dreadful^ ay of the Lord Ihould 
 be duly notified, th^t he was coming with 
 his Fan in his Hand, and would thoroughly 
 purge his Floor y gathering the Wheat into 
 his Garner^ but burning up (/) the Chaff 
 with Fire unquenchable. By fuch Notices 
 
 (0 Mat. iii. 12. 
 
 Vol. II, H ais 
 
98 "The Promife of Elias 
 
 ^^^^^^•as thcfe, he would not only point out the 
 
 t/ry\j Perfon, and declare the Offices of the Mef- 
 
 Jlahj but at the fame tmie he would mftru6t 
 
 the People with what Sentiments and Dif- 
 
 pofitions to receive him. 
 
 That is exprefs'd by the Prophet Ifaiah 
 under the figurative ExprefTions of every 
 Valley being exalted^ and every Mountain 
 and Hill {u) being made low, the crooked 
 being made Jirait, and the rough Tlaces 
 -plain. Where, under the AUufion of mending 
 or levelling the Roads for the Progrefs or 
 Entry of great Princes, that Alteration is 
 fus^g:cfrcd, which fhould be made in the 
 Minds and Difpofitions of Men, in order 
 to qualify them to receive the Benefit of fuch 
 Salvation. The Roughnefs of their Tem- 
 pers, and Crookednefs of their Wills fliould 
 be redified and made flrait, in order to bring 
 them to that meek and humble Spirit, which 
 God has promifed to guide in Judgment {x) 
 and inftrud in his way. They fhould be 
 raifcd out of thofe Valleys of Sin, and Depths 
 "of Impurity, which could not but obflru6t 
 the Efficacy of divine Grace, and hinder 
 
 their 
 
 (a) Ifaiah xl. 4. {x) Pfalraxxv. 9. 
 
fulfilt d In /fo. johii Baptift. 99 
 
 their afpiring to thofe heavenly Joys pro-SERM. 
 poled by this companionate Redeemer. i/^Vj 
 And withal j their lofty Conceits of national 
 Privilege or perfonai Merit fhould be hum- 
 bled and brought low, wkh^dlvain Jma^ 
 g'mations, and every high thing that ex- 
 alted itfelf againft the Knowledge of 
 God (/), before they could fubmit to his 
 Difcipline or learn of him, who is meek and 
 lowly in Heart (z). This is yet more fully 
 exprefs'd by the Prophet Malachi (ay, — he 
 [hall turn the Heart of the Fathers to the 
 Children, and the Heart of the Children 
 to their Fathers. The word ufed by the 
 LXX, and authorized by our bleiled Saviour's 
 Qiiotation in the Gofpel, is aVox a Ta<j-r?« 
 He fijall reftore {b) 5 and as it properly 
 imports the Regulation of fuch Matters as 
 were confufed and diforder'd, (in which 
 fenfc it is fometimes applied to the future 
 coming and righteous Judgment oi'yc) Chriji) 
 fo here it is reafonably underftood to de- 
 H 2 note 
 
 [y) 2 Cor. X. 5. 
 (z) Mat. xi. 29* 
 {a) Mai. iv. 6. 
 \b) Mat. xvii. \\i 
 (0 Afts iii. 21. 
 
100 Tha Promife of Elias 
 
 ^^^^^^•note [d) the corredingof that PrepofTeflion 
 v^Y^o of Judgment and Perverfcnefs of Will, into 
 which the People of the Jews had generally 
 fallen, and bringing them back to juft Prin- 
 ciples of Faith, and the Praftiee of Obedience. 
 So the Son of Syrach^ alluding to this Paf- 
 fage of Malachi, and applying it to Elias 
 the Tijhbite, agreeably to the Perfuafion 
 that prcvaird among the Jews at that time, 
 propofes him to be looked for as the means 
 of working fuch a change in Ifrael, as might 
 help to prefervc them from the Severity of 
 the divine Vengeance : Who waft (e) or- 
 dained (fays he) for Reproofs in their times 
 (or, as fome would have it (/), a Type for 
 the times to come) to pacify the Wrath of 
 the Lord's Judgment y beforeit brake forth 
 into Fury J and to turn the Heart of the 
 Father unto the Son^andto reft ore the Tribes 
 of Jacob. And yet more clearly has th© 
 Angel, inthe Gofpel, explain'd this PalTage 
 of the Tendency and Efficacy of his Doc- 
 trine : 
 
 [d] For the fuller Expofition of this Paflage, and particu- 
 larly of the Hebrew Particle ^y as importing w/V^ ; t^e 
 
 Fathers with the Cheldre?j, and the Children axnth the Fathers, 
 i. e. great and fmall, one with another : fee Poeock on the 
 
 ie) Eccluf. xlviii. lo. (/) MedeDifc 25. p. 98.- 
 
fulfil! d in Su John Baptift. i o i 
 
 trine : Many of the Children of{£)\^^^^\^^^\^- 
 
 Jhallheturn to\the Lord their God. And\.^^\r>^ 
 he pjall go before him in the Spirit and 
 *Power of Elias, to turn the Hearts of the 
 Fathers to the Children, andthe difobedient 
 to the Wifdom of thejujl, to make ready a 
 'People prepared for the Lord. 
 
 Such then is the Charader and fiich 
 the Office of the Mejflah's Harbinger. It 
 remains to be enquired in the 
 
 III. Third and laft place, how this 
 was accordingly fulfiU'd in John the Baptift. 
 That he could not be Elijah the Ti(]jbite 
 brought back from Paradife, with the fame 
 Body that had afcended in a Whirlwind, 
 we have an unexceptionable Argument from 
 the clear Hiftory the Gofpel gives of John's 
 Conception and Nativity. And that the 
 Soul of Elijah was not made by Tranfmi- 
 gration to aduate a new Body, muftbe 
 granted by thofe who allow him to be ftill 
 preferv'd alive in Paradife, and never to have 
 undergone that Separation of Soul and Body, 
 which we call Death. But yet, that he was 
 H 3 that 
 
 {g\ Luke 1. 1 6, 1 7. 
 
10 2 7he Promife of Elias 
 
 SER M. that Elias which "was for to come, the very 
 
 xvr. , . -^ ' "' 
 
 ;/Y%i ^^^^'^^ Elijah whom the Prophet Malachi 
 
 foretold, our bleflcd Saviour has taught us 
 in the Text. And as we have feen aheady, 
 tliat the Name of one Pcrfon is fometimes 
 applied to another who refembles him, and 
 that the Jews themfelves do not always in- 
 jlft upon it that the Tijhbite in Perfon fhould 
 go before MeJJJah -, fo it will not be difficult 
 upon enquiry to obfervc fuch Lines of Re- 
 icmblance between him and the Bapijl, as 
 may juftify fuch Application of his Name, 
 and fhew John to be Elias m the fenfeand 
 nicaning of the Angel, i, e. one coming /^ 
 the Spirit and Tower of Elias. 
 
 The Auftcrity and Refervedncfs of his 
 Life, was one confiderable Argument of fuch 
 Refemblancc. But the Tendency and Pur- 
 port of hisDo61rine, th? Oppofition which 
 lie made to prevailing Prejudices and Cor-? 
 ruptions, did at once anfwer to the Cha^ 
 lacter of Elijah^ who fo zealoufly endea_ 
 vour'd the Reformation of the People froni 
 Baalitical Idolatry, and Ukewife to thofe 
 Prediftions which have been produced 0£ 
 the MeJJiah's Harbinger, and the Nature of 
 his Office, to regulate fuch things as were 
 3 ilTcguIar,^ 
 
fulfijfdm St* John Baptift. T03 
 
 irregular, and corred the pcrvcrfe WillsSERM. 
 
 XVI 
 and Difpofitions of Men. If we look but s-<v>^ 
 
 {lightly into the Hiftory of his Life, we can- 
 not fail obferving, how he approved himfclf 
 a Treacher of Right eoufnefs, when, (land- 
 ing in fear of no Man's Pcrfon, he freely- 
 rebuked Herod \\\\X[(c\^, told the oftentatious 
 Tharifees their own, and difplay'd the Va- 
 nity of thofe Privileges and that Righteouf- 
 nefs, of which they made fuch proud Boaft- 
 ing. They valued themfelves for being de- 
 fcended of the Stock of Abraham^ they 
 thought God's Favour on that fcore their 
 Birthright, and due to them by Inheritance, 
 But the Baptift bade them not thiiik [h) to 
 fay within themfelves that they had Abra^ 
 ham to their Father ^ not reckon themfelves 
 fecured by this outward Privilege, for that 
 God could raife up better Soyis to Abraham 
 who fhauld imitate the Faith and Obedience 
 of their Father, vvhilft they, whofe Beha- 
 viour was unworthy of their Privilege, fhould 
 be punifh'd with a final Rejedion. 
 
 Again, they had ufed to fatisfy them- 
 felves with the nicer Shell and Outfide of 
 H 4 Religion, 
 
 [}}) Mat. iji. 5, 
 
1 04 T^e Promife of Elias 
 
 ^^,^,[^'^ Religion, with a fuperficial and perfundory 
 v^v^w' Obfcrvance of ritual Inftitutions, whether 
 fuch as were prefcribed by the written Law 
 of Mofes, or annex'd and fuperadded to 
 them by their own oral Traditions. Thefc 
 whilft they obferv'd with a nice and moft 
 fcrupulous Exadnefs, they were yet very 
 carclefs and indifferent in Matters of far 
 greater Importance; they omitted the weigh- 
 tier Matters of the Law (/), Judgment, 
 Mercy and Faith. In oppofition hereunto 
 the Baptift warn'd them, that they fhould 
 bring forth Fruits, meet for Repentance {k)-> 
 that they fhould bring thcmfelves to fuch a 
 thorough Change and Px.enovation of Mind, 
 as would exert it felf in correfpondentAds, 
 give a new turn to the whole Man, and 
 make their Obedience univerfai^ without 
 Limitation or Referve. 
 
 When he had thus obviated the reign- 
 in';' Prejudices of the times, he had an eafy 
 way prepared to encourage their Belief in 
 the Meffah (I) as a Perfon quickly coming 
 after liim {m)^ to affure them that his King- 
 dom 
 
 (/) Mat. xxiii. 2^. {k) Mat. iii. 8. 
 
 (/) M;xt. iii. 11, 12. (w) Afts xix, 4.. 
 
fulfilTd in St* John Baptift. 105 
 </<?;« was then near at hand, by his Baptifm^ERM. 
 (as it were) to anoint him to his Office, andt/S^ 
 diredly point out to him as the Lamb of 
 God (n)y which taketh away the Sin of the 
 iVorld. But withal he let them know, that 
 his coming, which gave fuch Satisfadion to 
 them who did rejoice in his Salvation, would 
 yet, according to the Prophet Malachi^ be 
 great and terrible to them who improved 
 not by his Influence, when he fhould come, 
 not only in Mercy to fave his faithful Ser- 
 vants, but in Vengeance to confume his 
 Enemies, to gather his Wheat into the 
 Garner^ and burn up the Chaff with Fire 
 unquenchable. 
 
 i T is not to be denied indeed, but the 
 former Prophets too, as well as St. Johrt 
 Baptift, did in fome (oit prepare the way of , 
 
 Chrifi, both by direding the People to be- 
 lieve in hirn, and teaching the Neceflity of 
 R.epentance and inward Piety. But there 
 are fome fpecial Circumftances, in which he 
 had much the advantage of them in this re- 
 fped as Chrifi's Forerunner, and appears 
 more eminently fo than they. For (as a 
 
 late 
 
 [1) John i. 29. 
 
io6 The Promife of Elias 
 
 SERM-iate eminent Author (<?) dates the difference 
 >,#^V^>^ between them) " none of them did or could 
 " preach thefe things in the fame manner 
 *' with the Baptift. They did not fo boldly, 
 '' or fo plainly warn the People, how vain 
 *' thofe Confidences were, by which they 
 '^ flatter'dthemfelvesin being the holy Seed, 
 " defcended of the Stock of Abraham. 
 " They did not fo clearly difcover to them, 
 " that the Venom of the Viper ftill lurk'd 
 " even in thofe, who were highly exalted 
 " with a falfe Opinion of their own Sanc- 
 " tity, built upon a nice Obfervance of the 
 " Mofaical Ordinances. They did not 
 " draw the Scene like him, and fet before 
 " their Eyes that unquenchable Fire, pre- 
 " pared for ungodly Men and vain-glo- 
 " rious Hypocrites. But above all, they did 
 " not, could not, prefs the Necellity of 
 " Repentance, and the Danger of delaying 
 " it, by that moft quickening of all Mo- 
 " tives, the Kingdom of Heaven being then 
 " at hand. Confequently they could leaft 
 " of all be faid, like him to go before the 
 *■' Face of the Lord j the Difference be- 
 *' twecn them and John being in this re- 
 
 '' fpcO: 
 
 (9) Dr. Stanhope on St- John Baptiji's, Day, 
 
y^^//V Z;^ /Sif. John Baptift. 107 
 
 ^' fpcd the fame, as that of MelTengers fentSERM. 
 
 XVT 
 
 '' long before, to give notice of the intended vJX/v^ 
 " but yet diftant coming, and that of Offi. 
 " cers attending to accompany the Motions, 
 *' and immediately to uflier in the Perfon, 
 <^' of the Prince/' 
 
 S o far we have feen how the Baptifly by 
 his Preaching and Miniftry, did fulfil the 
 Charad:er, and anfwer the ancient Predic» 
 tions of Mej[Jiah*s Harbinger. But there arc 
 two obvious Objections to be made againft 
 it, which it concerns me very briefly to re, 
 move. It may in the fireplace be objcded 
 that the Baftifi {00) himfelf did exprcflly 
 difclaim this Charader, when the Jews 
 fent Triejis and Levites to ask him, whe- 
 ther he were Elias, and he faid^ I am not. 
 But the Anfwer to this will eafily appear 
 from that fettled Opinion which prevail'd 
 among the Jews, that the Tidbit e of that 
 Name fhould appear in Perfon, the very 
 fame that had propheKed anciently in the 
 Reign of Ahab. So that in reference to this 
 Conceit, the Bapttft might anfwer very 
 truly, that he was not that Elijah whom 
 they meant and expeded, altlio* he was 
 
 never- 
 
 {00) Johxi I. z\. 
 
iO'8 IheFromtfeof Elias 
 
 SERM nevertlielefs xhztTrophet Elijah defign'd 
 K^-^/^ by Malacht^ t. e. one fitly refcmbling that 
 ancient Prophet, by coming in the Spirit 
 and Tower of Elias. And that he was fo 
 ia reality he did not obfcurely declare, when 
 at the fame time he applied to himfelf that 
 other Charader occurring in Ifaiah, which 
 has been fhewn already to refpedl the fame 
 illuftrions Forerunner. / am (fays, he to 
 thole very Meflcngers who came to put the 
 Qaeftion, lam) the Voice of one crying in 
 the JVildernefs (/>), make ft rait the way of 
 the Lord, as faidtheTrophet Efaias. 
 
 It may farther be objected, thatSt.y^^;? 
 did not fulfil thofe Predidions of Elias, 
 which have already been recited j that his 
 preaching had no fuch Efficacy as thofe Paf. 
 fagcs had promifed j that he was fo far from 
 regulating what was out of order, from refto- 
 ring all Things (in the Language of the 
 LXX) from turning the Hearts of the 
 Fathers to the Children, and the difobedient 
 to the Wifdom of the juft, that on the con-, 
 trary the Je'-ji;s fcem to have been generally 
 hardened againft the Purport of his Dodrinc? 
 
 vehemently 
 
 [p] Johni. 23. 
 
fulfil! d in St, John Bdptift. i<)9 
 vehemently attached to their invetcrateSERM. 
 Prejudices, infomuch as to perfifl: in an ob- ory^ 
 ftinate Rejedion and Disbelief of that Per- 
 fon, whom he is faid to introduce. But the 
 Anfwer to this will lie in few words, — that 
 the Purport of the Baptifi's Dodrine was 
 plainly agreeable to that which the ancient 
 Scriptures had foretold of the MeJJtah's 
 
 Harbinger 5 that the Succefs of it was 
 
 in fome meafure anfwerable, as appears 
 from the great multitudes of commoi> 
 People, as well as of Tublicans and SoL 
 diers^ and fome even of the Scribes and 
 'Fharifees themfelves, that fubmittcd to the 
 penitential Difcipline of his Baptifm, and 
 learnt of him to believe in him [q) that 
 
 fbou/d come after him j that finally there 
 
 were no grounds to expedthat the Succefs 
 of his Miniftry Ihould be univerfal and with- 
 out exception, fmce in this cafe there had 
 been no room for that fevere Denunciation 
 of the Prophet, that this ID ay of the Lord 
 ftiall be great and terrible (r), to burn up as 
 an Oven all that do wickedly 5 /. e. fuch as 
 fliall continue in an obftmate Eftate, and 
 
 will 
 
 iq) A6ls xix. 4. [r) Mai. iv. i, 5, 
 
no l*he Promife of Elias 
 
 S E R M. will not be reclaim'd. So that it will be 
 v,^iY%^ reafonable here to take the Angel's Expofi- 
 tion : Many of the Children {s) of llrael 
 jhallhe turn to the Lord their God. 
 
 I THINK this may fuffice for the So- 
 lution of this Difficulty, againft Jews and 
 Infidels. But as we are taught in the Go- 
 ipel to expert a fecond coming of Chrift Q), 
 which is more emphatically ftiled the times 
 cf Rejiitution of all Things (u) : what if we 
 fhould fuppofe, with the concurring Suf- 
 frage of Antiquity, that there fhall alfo be 
 a fecond coming of his Harbinger, when 
 this part of his Office fhall more emi- 
 nently be fulfilled, in the refioring of all 
 things to their proper order, and making 
 ready a People prepared for the Lord ? If 
 in this View we cannot argue from it, as 
 being fully accomplifhed ; yet the time being 
 ftill future, will prevent its being urged 
 againft us in the way of an Objeftion : fuice 
 no one can complain of a Prediction being 
 unfulfill'd, when the Charadcr of time is 
 
 not 
 
 {s) Luke i. i6. 
 
 {/) See MedeTyik. 25, 
 
 (j/t Afts iii. 21. 
 
fulfiltd in St. John Baptift. 1 1 1 
 
 not expired, that was fixed for its Complc- ^ ^l^j^- 
 tion. But I am loth to infift upon a Point, \^yr^ 
 which may be difputabie, when I think 
 there is enough to be alledg'd of what is 
 clear and evident, to give us Satisfadion. 
 
 Now to God the Father, Son and Holy 
 Ghofty be all Honour and Glory ^ 2Cc. 
 
 S E R^ 
 
112 
 
 SERMON XVII, 
 
 PREACH'D 
 
 Jan. 5. I73r. 
 
 The Antithefis between the Law 
 and the Gospel, ftated and ex- 
 plained. 
 
 The Firft S e r m o n on this Text. 
 
 John i. 17: 
 
 For the Law was ^iven by Mofes, but 
 Grace andTruth came by Jefus Chrift. 
 
 IN dating the Evidences of the Gofpel- 
 Scheme, as they were gradually open'd 
 and unfolded to thofe Ages of the 
 World, which were previous to the 
 coming of Chrtfi^ I had occafion to make 
 mention of the Law of Mofes ^ as a (landing 
 Prophecy or Notification of his Office and 
 3 Charader 
 
The Antithefis^ &c. 113 
 
 Charadcr. And if it be admitted, which ^|^jj^- 
 was fhewn in many Inftances, that the Na-l^VVJ 
 tion of the Jews was figurative of the 
 Chriftian Church, in future times to be 
 gathered out of all Nations, and confe- 
 quently that the more remarkable of God's 
 Dealings and Difpcnfations towards therii 
 were meant as Types or Tokens of his future 
 ading thro' Chrifti there can be little doubt, 
 but the Difpcnfation of the Law, among 
 the reft, fliould be rcfer'd to the fame ftu- 
 pcndous Oeconomy, and defign'd as well to 
 forefhew and point out, as to make fome 
 prefent Application to faithful Men of the 
 Difcipline and Benefits of the MeJJiah, But 
 becaufe this is a matter of great moment 
 and concern, and which adds the grcateft 
 Luftre and Beauty to the Writings of the 
 Old Teftament, at the fame time that it 
 confirms and bears witncfs to the New ; it 
 cannot but deferve our very ferious Atten- 
 tion, whilft I proceed to ftate it diftindly 
 and at large. And in order to treat this 
 Subjed with the greatellEafeand Difpatch, 
 I fhall digeft what I have to fay upon it under 
 three Heads. 
 
 Vol. II. I 1. I 
 
114 7^^ Antithefis between 
 
 SERM. 
 XVII 
 ;^'YX)^* I Shall explain that Antithejis^^jhxzh 
 
 is dated in the Text, between tlie Law 
 
 of Mofes, and the Grace or Gofpelof 
 
 Chrift. 
 
 II. I S H A L L fhew, by clear and convincing 
 Arguments, that the Mofaick Law was 
 not defigndto have an univerfal or per- 
 petual ObUgation 5 but fcrv'd as a prepa- 
 ratory Difciphne to lead Men to the Go- 
 fpel, and was to terminate in the Days of 
 the MeJJiah. 
 
 III. I Shall point out and explain how 
 it ferv'd this Purpofe by its Types andPre- 
 figurations, which forefhew'd the Office 
 and Charadler of the MeJJlah^ and made 
 fuch Application of his Benefits, as was 
 fuited to that Age of the World, and 
 proportion'd to the Faith and Sincerity 
 of its Oblervers. 
 
 I. I N explaining that Antithefis^ which 
 is ftated in the Text, between the Law of 
 Mofes, and the Grace or Gofpel of Chrift 
 we may begin with obferving it to lie in 
 three Particulars j viz, 
 
 I. IK 
 
the Law a?2d the GofpeL ii^ 
 
 serm: 
 
 1 . I N the Titles or Charaders of both ,- j/vAy 
 the one is tcrm'd the Law, the other 
 
 is defcribed to be Grace and Truth. 
 
 2. In the Method or Manner of their 
 Difpenfation : the one is laid to be 
 given^thc other to come, or be effe^ed;, 
 And, 
 
 3 . I N the different Authors or Promul- 
 gers of them : the one was gi^en by 
 Mofes', the other f^«/£' or waseffeded 
 by JefusChrift. 
 
 i. First let us attend to the Titles or 
 Charadcrs of both : the one is ternVd the 
 Law^ the other is defcribed to be Grace and 
 Truth. 
 
 By the Law then we underftahd that 
 Syftem or Body of Precepts, which was 
 given to the People of Ifrael, after their 
 coming out of Egypt, prefcribing in the 
 fevcral Parts and Offices of Life, whether 
 publick or private, civil or religious, what 
 was required either to be done or avoided 
 by them. Now as the Precepts, contained 
 in this Law, are manifeftly of different kinds, 
 and enforced from very different Confidera- 
 1 % t ions 5 
 
1 1 6 7Z^ Antithejis between 
 
 SE R M-tions ; fo we find it pleafed God to diftinguifh 
 \^^,pO them by different Appellations, the Com- 
 mandments or Teftmon'tes (a), the Statutes, 
 znd the Judgments } pointing as it were the 
 waytotreatof them in diftind Claffes, and 
 range them in a threefold Divifion. Agree- 
 ably to this, it has been ufual with consi- 
 dering Men, to treat of the L^^ of Mofes 
 under three Heads, the Morale the Ceremo- 
 nial^ and the Judicial or Forenjick. 
 
 B Y the Moral Law we are ufcd to un- 
 derftand thofe Precepts which are founded 
 in known Principles of Nature, and reach 
 not only the outward Manners and Beha- 
 viour, but the whole Nature of Man, in 
 his Underftanding, Will and Affections, in 
 every Faculty and every Power. And tho' 
 this Law differs, only in the Method of 
 Promulgation, from the Didates of right 
 Reafon, fuggefted by the Nature and Re- 
 lations of Things 5 yet confidering the Cor- 
 ruption and Degeneracy of Mankind, by 
 which the Reafonings of Men were ex- 
 ceedingly perplexed, and the Light of Na- 
 ture in a manner extinguifh'd, it was no 
 
 night 
 
 (a) Deut. vi. I, 20. » ■ 
 
the Law and the Go/pel 117 
 
 flight advantage to the chofen People of xvil. 
 God, that their Duty in thefe Matters, and '»«ory 
 the Sandions to enforce it, were fet before 
 them a-new by Revelation, and that in 
 more legible and clearer Charaders than 
 any Reafonings of their own could have 
 fuggcfted. 
 
 The Ceremonial Law, again, is that 
 which prefcribes the Rites and Ceremonies 
 of religious Worfhip, and fome of a more 
 private nature correfpondent to it. And 
 among thefe, tho' fome might be calcu- 
 lated for the preferving of outward Order 
 and Decency, yet I truft it will appear to be 
 the main Drift and Defign of them to fore- 
 fhew or figure out fome future Benefits, and 
 by diftant Types and Adumbrations to point 
 out the very fame Truths, which fhould 
 afterwards be more explicitly unfolded by 
 MeJJiah himfelf, 
 
 A N D as thus the Ceremonial Law appears 
 to be a fort of Appendix to the Moral, in 
 refped of the firft Table of the T)e€alogue 
 or the Duty which Men owe to God 5 fb it 
 is eafy toobferve that the Forenjick, Judi- 
 cial, or Political Law, was calculated for 
 the Enforcement of both Tables, but more 
 1 3 par* 
 
1 1 8 Hje Antithefis between 
 
 ^5^ ^' particularly of the latter, or the Duty which 
 ^^^^ry>j Men owe to one another. This therefore 
 concerns the Conftitution of Government, 
 and the fettling of Property, the publick 
 Adminiflrationof Juftice, and the ordering 
 of private Life, the proportioning of Penal- 
 ties to feveral Offences, whether againft 
 fuch Laws as were common to the Race of 
 Mankind, or fuch as were peculiar to their 
 own Eftablifhment. 
 
 As the whole Syftem was delivered by 
 Mofes only to the Nation of the Hebrews, 
 who were bound to obferve them all with- 
 out exception, he has not particularly di- 
 gefted them under thefe Heads -, but has fo 
 intermixed and compounded them together, 
 as to pafs from one to the other inter- 
 changeably, and we may fometimcs obferve 
 one and the fame Law to partake of every 
 kind, fo as to have fomething in it that is 
 moral, ceremonial 2.i\dipoliticaL 
 
 However the Jews may from hence 
 be led to look upon the whole as of one 
 Tenor and Purport, of the fame ftanding 
 and unalterable Obligation -, yet upon a 
 careful and attentive Examination of the 
 matter, it v/ill be eafy for us to obferve a 
 3 manifcft 
 
the Law and the Gofpel. 119 
 
 manifeft difference between them, and^ERM. 
 
 XVII 
 where the fame Law is compounded of dif- v^y^^ 
 
 ferent Parts, to feparate what is moral from 
 what is meerly ceremonial^ and thofe poli' 
 tical KulcSy which are founded in tiie Na- 
 ture and Reafon of things, from thofe which 
 had rcfped: to the particular Oeconomy and 
 Conftitution of the Jews* Even the IDeca- 
 logue it felf, however juftly reputed a Com- 
 pendium of the moral Law, yet is not with- 
 out mixture of fome particulars both of the 
 political 2ind ceretnonial kind, efpecially as it 
 is explain'd and enforced by other additio- 
 nal Precepts and Injundions in the Books of 
 Mofes. 
 
 The fourth Commandment, for ex- 
 ample, befides that Lcifure and Vacancy 
 from Bufmefs, which natural Light would 
 prefcribe for the Celebration of divine Wor- 
 fhip, has fomething typical and ceremonial 
 intermix'd 5 namely, the fpecial Obfcrvation 
 of the fcvcnthDay, fignifying God's refting 
 from the Works of the Creation, his deli- 
 vering the Ifraelites from their Egyptian 
 Bondage, that Delight which he takes in 
 his Elc(^, when refting and fandificd from 
 Works of Sin, and that future Reft and 
 
 I 4. Hapr 
 
120 ^e Antithejts between 
 
 SERM Happinefs, which is propofed as an eternal 
 v^Y-s^' Sabbath to his chofen People. Withal it 
 has fomething of 2i political oijudkialk'mdj 
 both as it prcfcribes a Vacancy from world-' 
 ly Cares in the ordering of Civil Life, and 
 alfo as its Obfervation is enforced with the 
 capital Sandion or Penalty of Death {a). 
 
 S o aciain the fifth Commandment is mo- 
 ral^ as it requires Children to give honour 
 to their Parents : It is civil or political, as 
 it contains a Promife of the Land of Ca- 
 naan^ and the BleOings to be there con- 
 fer'd : And it had laftly fomething ceremo- 
 nialy inafmuch as Canaan figur'd out a bet- 
 ter Country, i.e. an heavenly, and was an- 
 nexed both as a Sandion and jMemorial of 
 thofe gracious Promifcs, and that falutary 
 Doftrine which was given to the Church. 
 
 Once more, the Law againft Murder 
 is in its nature plainly moral: but the capi- 
 tal Penalty prefcribed to punifh it, was of a 
 judicial nature 5 as the Cities of Refuge 
 proteding the involuntary Manflayer till the 
 death of theHigh-Pricft, which fct him al- 
 to^::;cther free, were typical or ceremonialy 
 jcfpefting Chrifl our great High-Pricft, by 
 3 whofe 
 
 [n] Nnmo. XV, 32- 
 
 -,6, 
 
the Law and the GofpeL 121 
 
 whofe Death we are deliver'd from the GuiltS^^^^ • 
 of Sin, and by his Grace proteded againft^yS/^ 
 the Malice of the Devil. 
 
 From all this it will be eafily underftood 
 that tho* the whole Laij:: of Mofes may in 
 fome fenfe be reckon d to refer to Chrijiy 
 as it ferved to feparate and keep up a feled 
 Nation or Body of Men, who were as the De- 
 pofitariesof divineTruth, and train'd up in 
 expedation of him 5 and likewife as it fhew'd 
 the Curfe or Penalty, from which we wan- 
 ted fomething more powerful to refcue us : 
 yet it was the ceremonial Law which did 
 more fpecially point out and difplay the Be- 
 nefits of his Redemption, and is therefore 
 meant more particularly in the Text, as the 
 Law given by Mofes, in contradiftindlion 
 to that Grace and Truth, which came by 
 Jeftis Chrifi, We will diftindly ftate this 
 Oppofition under both Particulars. 
 
 The Grace of the Gofpel is taken to 
 imply thefe two things, either our Juftiiica- 
 tion and Forgivenefs of Sins, or elfe the 
 fupcrnatural Gifts and Graces of the Holy 
 Ghoft. In the former Acceptation we are 
 faid to be jujlified freely by his Grace (^), 
 
 thro' 
 
 [li] Rom. ill. 24. 
 
12 2 Tloe Antithefis between 
 
 S E R M. f^Q' fjjQ Redemption that is in J ejus Chriji, 
 Vnro and elfewhere, to have Redemption thro' 
 his Blood {c)y the Forgivenefs of Sins, ac^ 
 cording to the Riches of his Grace. It is 
 in this refped that God is declared to be rich 
 in Mercy {d) for his great Love wherewith 
 
 he loved us that in the Ages to come, 
 
 he might fhew the exceeding Riches of his 
 Grace [e), in his Kindnefs towards us 
 thro Jefus Chriji. 
 
 I N this View we may obfcrve that the 
 Grace or Mercy of God is oppo fed as well 
 to any Merit of Works or Rightcoufnefs in 
 Man, as to any real Efficacy of the legal Ex- 
 piations j to import that our Salvation could 
 never be effected by any Diligence or Care 
 of our own, but folely and entirely by the 
 Favour and Goodnefs of our heavenly Fa- 
 ther, difplay'd and manifcfted to us thro' 
 Jefus Chrifi, For by QKhCE are ye faved^ 
 thro Faith (as the Apoftle (/) goes on) 
 and that not of your felves : it is the Gift 
 of God : Not of Works, left any Manyiyud 
 boaft. 
 
 And 
 
 (0 Eph. i. 6, 7. (^ Eph.ii. 4. 
 
 [eyv.j. (/) Eph.ii. 8, 9. 
 
the Law and the Gofpel. 1 23 
 
 And from hence it is cafy to difcern S E R M. 
 
 XVII 
 how the Grace J which came by Jefus Chrift^ v^yO 
 
 could never be attained by the Law of Mo^ 
 fes. The Imperfedion of human Nature 
 muft needs difqualify us for difcharging any 
 perfed Obedience to t\\Q, Law moral, and 
 confequently muft expofe us to its Curfe 
 and Condemnation. Here therefore was 
 need of Pardon and Forgivenefs to them 
 who owed an Obedience which they could 
 not difcharge. To this the ceremonial Law 
 indeed pointed out the way, but it was by 
 Types and Adumbrations j it only fhew'd 
 the Privilege, which it could not of it felf 
 effed, and by fymbolical Atonements pre- 
 pared the way for that great and real A- 
 tonement, which alone can take away Sin, 
 I T will hereafter appear, how the Vic. 
 tims of the Law did (in the Apoftle's Phrafe) 
 fanflify only to the purifying of the Flejh (g), 
 had only an external and fymboUcal Effed > 
 they confifted in outward Services, and 
 were attended with an outward Efficacy 3 
 they clcanfed the People from their legal 
 Impurities, and continued or reftored them 
 to the Privileges of external Worfhip. But 
 
 they 
 
 - 
 
 ' (j) Hc-b. IX. 13. 5tc bcnn. XXi and XAlil. 
 
124 '^^^ ^ntithefis hetweejt 
 
 SER M. they did not, could not make him that did 
 \^^,'y\^ the Service perfeB as pertaining to the Con- 
 fcience {h) 5 they purged not the inner Man 
 from fpiritual Defilement, it being no way 
 pojjlble that the Blood of Bulls and of 
 GoatSy fljould take away Sins (/). Herein 
 therefore the Mofaick Law gives place to 
 the abundant Grace and Mercy of the Go- 
 fpel, by which all that believe are jujlifed 
 from all things (k), from which they could 
 not be juftified by the Law of Mofes. This 
 is our Redemption by the Blood of Chrijl, 
 who thro the eternal Spirit offer' dhimfe If 
 without fpot to God (/), in order to purge 
 our very Confciences from dead Works to 
 ferve the living God. A Privilege which 
 the firft Chriflians were forbidden to exped 
 from the legal Inftitutions j and to as many 
 as pretended to look after Forgivenefs from a 
 Law which could not juftify : Chrift is de- 
 clared to be of none effeB unto them, they 
 were fallen from Grace {m) : that Grace 
 which the Prophets prophefied foould come 
 tmto us (n) 5 that Turpofe and Grace^ which 
 was given us in Chrifl Jefus before th? 
 World began (c). But 
 
 (Z-) 'Heb. Ix. 9. (/) X. 4. (*) Aasxii;. 39. 
 
 (/) Heb. ix. 14. {m) Rom. iii. 20. Gal.iii. 11. 
 
 »— <— V. 4. («) I Pet. i. 10. (0) 2 Tim. i. g. 
 
the Law and the Go/pel 125 
 
 But befides this Senfe of Jufitfication^^^^^^- 
 and Forgivencfs, the Grace of the Gofpe^ s^y^^ 
 is otherwife underftood to denote the Gifts 
 of the Holy Ghoft, whether inwardly fanc- 
 tifying the Wills and AfFedlions of Men, or 
 endowing them with extraordinary Powers 
 and Abilities. It is in this fenle that we are 
 faid to have Gifts differing^ according to 
 the Grace given us (/>), and exhorted to 
 minifter one to another, as every Man 
 hath received the Gift, as good Stewards 
 of the manifold CKKQ-Eof God [q) : and again 
 to grow in Grace, and in the Knowledge 
 of our Lord and Saviour Jefus Chrift (r). 
 Now this Gift of the Spirit is promifed as the 
 Confequcncc of Faith in Chrift (j), as being 
 the Refult of his Triumph over Death and 
 Hell, and glorious Exaltation at the right 
 hand of God : for fo we are taught by the 
 Evangelift, in the time of our Lord's Humi- 
 liation, that the Holy Ghofl was not yet 
 given {t), becaufe that Jefus was not yet 
 glorified. The Law of iV/^?/^ J, in its literal 
 View (which is the View wherein it ftands 
 oppofcd to the Gofpel) undertook for no 
 fuch Benefit, but ftridlly prcfcribed the Du- 
 ties 
 
 (/) Rom. xii. 6. [q) I Pec. iv. lo. {>■) 2 Pet. iii. iSj. 
 {s) Johnvii. 38. Gal. lii. 14. {t) John vii. 39. 
 
126 *The Antkhejis between 
 
 ^^^jj^ ties to the Tranfgreflbrs ; whereas the Go- 
 %r\r^ fpel not only promifcs Pardon for pad Of- 
 fences, but offers Aid for future Obedience : 
 for which reafon the Law is termM the Mi~ 
 niftration (u) of the Letter which killeth^ 
 and of l^eath and Condemnation^ in op- 
 pofition to the Gofpel of Chri/i, which is 
 the Minijlration of the Spirit giving Life, 
 and of Righteoufnefs or Juftification. 
 
 But what then, it may be asked, was 
 the Church of old entirely deftitute of the 
 Gifts and Graces of the Spirit ? Had they 
 no Hopes, no Promifes of Pardon, and For- 
 givenefs of Sins ? Why yes j no doubt but 
 they were both communicated in fome fort 
 and meafure. But as the one were lefs fre- 
 quent and exuberant, and the other lefs clear 
 and explicit, fo indeed they were neither of 
 them properly contained in the Law 2,% given 
 by Mofes, but diftind from it, and as it 
 were the Dawnings of the Gofpel. The Let- 1 
 ter of the Law (which is what was proper- 
 ly given by Mofes) prefcribed the ufe of out- 
 ward Ordinances, which were attended with 
 an outward Efficacy. But if we look to the 
 myftical or fecret Meaning of thofe Ordi- 
 nances, the inward or fpiritual Benefits de- 
 
 fign'd 
 
 {u) z Cor. iii, 6— p. 
 
the haw and the Gofpel 127 
 
 fign'dby them, in that view it differ'd no-^^^j^* 
 thing from the Gofpel it felf, which gives >^v^«^ 
 as it were Life and Spirit to the Law, and 
 has been all along the fame, tho' not deli- 
 vered with the fame Clearnefs, thro' all Ages 
 of the World. The Golpel, we have feen, 
 had been preached to our firft Parents in Pa- 
 radife, and after that to Abraham : and as 
 the Prefcription of Sacrifice and Circumci- 
 iion in their Days did not, fo neither could 
 the Mofaic Inftitutions afterwards be meant 
 to difannul or make void fuch gracious Pro- 
 mifes. Nay it will appear, in its due place> 
 that thofe ritual Inftitutions were themfelves 
 defign'd to forefhew and figure out the Grace 
 and Mercy of the Gofpel. Which, whilfl 
 it argues the Infirmity and Weaknefs of the 
 Law by it felf, implies at the fame time the 
 abundant Power and Efficacy of the Grace 
 of Chrifty and teaches us that what that did 
 only in Types and Shadows, he has done 
 in Truth and Verity. 
 
 That being the other Term mention'd 
 in the Text, fhould alfo in few words be 
 dated and explain'd. Grace and Truth 
 came by Jefns Chrift ; or, as you have it a 
 few Vcrfes higher, he was full of Grace 
 
 and 
 
12 8 The Antithejis between 
 
 ^^yjj^*^»^ Truth. It is the Obfervation of the 
 V^V^^ Author of the Hebrews (x), that the Law 
 had only a Shadow of good Things to come 
 but not the very Image of the Things^ 
 The Good Things tocome^ feem here pre- 
 cifely to intend that future Inheritance o 
 everlafting Glory, in refped of which Chriji 
 is term'd an High-Trieft (y) of good Things 
 to co?ne. Of thefe now we, under the Go- 
 fpel, enjoy the very or true Image, fuch 
 juft Defcriptions, fuch liveJy and clear Re- 
 prefentations, partly by the external Word 
 of Revelation, partly by the inward Opera- 
 tions of the Holy Ghoft -, as do give us the pre- 
 fent Forctaftcs, and Aflurances, and Pledges 
 of them. Whereas the Law had only the 
 Shadow^ and gave its Votaries but a dim and 
 imperfed Prolpe6t of that future Happinefs 
 by figurative and dark Reprefentations. 
 
 O R if the good Things to come be taken 
 in a larger fenfe for the whole Chrijlian 
 Priefthood and Sacrifice, and all that Chriji 
 did and fuffer'd here, in order to perfed our 
 Redemption ; then we have the very Body 
 or Subftancc of thofe good Things, of 
 
 which 
 
 (.v) Heb. X. I. Vid. Schlichtingii Comment, in loc. 
 (>) ix. II. 
 
the Law and the GofpeU 129 
 
 which the Law afforded but a faint Shadow, ^ERM. 
 atypical or figurative View. T\\tjewijh\ys^\^ 
 Tabernacle and Temple (as will appear 
 hereafter) were only figurative of that hea^ 
 uenly Sanduary, into which Chrift {z) as 
 our Forerunner hath already entred. So 
 again the legal Purgations could only ferve 
 to the purifying of the Fteflj : but that fore- 
 fhew'd the Blood of Chrift^ which fliould 
 be fhed to /?«r^^ our Minds and Confcien- 
 ces from dead Works, In like manner the 
 annual Atonement appointed by the Law 
 was meant to figure out that eternal Re- 
 demption and Atonement which is made 
 by Chrift, And the AdmilTion of the 
 people to the Service of the Tabernacle, 
 when once they had been clcanfcd by legal 
 Sacrifices, denotes our right to enter into 
 Heaven it felf, when clcanfed by the Blood 
 of Jefus. So that the Truth in this Cafe, 
 or the thing really intended, is to be look'd 
 for in the Doctrine of the Gofpclj but the 
 Shadow or diftant Adumbration of it was 
 the Subjed of the Law. And as the thin"- 
 prefigured was often fomcthing done by 
 Chrift in Pcrfon, xhcTruth is in this rcfpcd 
 
 {%) Sec Whjihy in Heb. x. 7. 
 
 V o L. IJ. . K very 
 
130 "The Antithejis between 
 
 Se R Myery emphatically faid to be effected by him, 
 {,/^>^\jL e. it was his Work or Office to perform 
 that thing in Verity, which the legal Cere-, 
 mony forefhew'd or fhadowcd out. Take 
 and facrifice a Lamb for your Hoiifes^ fays 
 the Law. But Chr'tfi inftead of {a) appointing 
 other Sacrifices, became himfelf the very 
 pafchal Lamb^ the Truth intended by that 
 Pigure, and ofFer'd up himfelf a Sacrifice 
 and Oblation to the Father. Again, it is 
 written in the Law, cur fed {b) be he that 
 confirmeth not all the Words of this Law 
 to do them ; but Chrijl (fays the Apoftle) 
 hath redeemed us from the Curfe of the 
 Law J being made a Curfe for us (cc). 
 
 After all this Enlargement upon the 
 
 Titles or Charaders of the two Oeco- 
 
 nomies, in that one is term'd the L^^, and 
 
 the other defcribed to be Grace and Truth > 
 
 I fhall need to fay but little in the 
 
 2. Second Place, concerning the Me- 
 thod or Manner of their Difpenfation, in 
 that the one is faid to be given, the other 
 to come or be effe^ed. This Variety of 
 
 Exprcllion 
 
 {n) D. Chr)foi1:. in Joan. Horn. 14. 
 
 [b] Deut. xxvii. 26. [cc] Gal, iii. r-j. 
 
the Law and the Gofpel. 131 
 
 Exprefllon is noted by St. Chryfo flow {c),^^^^- 
 as giving a manifert Superiority to the lartcrx^X^r^y 
 above the former. The Law was only 
 given, t. e. illued out or delivered by the 
 Miniftry of A/<?/f J" ; but the very thing in- 
 tended by it, that Pardon and Salvation, 
 which it could only notify by Types and Fi- 
 gures, was the Grace and Truth, which 
 was really compaffed and effeBed {d) by 
 Jefus Chrift. Whatever Knowledge of 
 thefe Things had been given out in former 
 times, it was but as the Dawning of the Go-^ 
 fpel Light, and fo far from being really 
 founded in any Occurrences of thofe times, 
 that it entirely depended on the future Ma- 
 nifcftation and Sacrifice of Chrifi, who is 
 therefore emphatically ftiledthe Lamb jlain 
 from the Foundation, of the World (ee) ; in- 
 afmuch asallthe divine Counfels and Pro- 
 mifesof Mercy, that were made from the 
 Beginning, are condantly rcfer'd to the Ac- 
 ceptance of that Sacrifice, and that Refpe(^ 
 which the Deity had always to it. So then 
 whatever might be fhcwn or pointed out be- 
 fore, yet nothing was really efft£ied but by 
 K 2 Jefus 
 
 [c\ Utfupr, {d) 'Eyh'ilo [ee] Rev. xiii. 8, 
 
132 The Antithejis between 
 
 ^^^^■Jefiis Chr'ift. In him all the Tromifes of 
 \^^^/^>j God are Tea and Amen {e)\ and whatever 
 Efficacy is afcribed to former Inftitutions, 
 that is not Intrinfccal but relative, as they 
 fhadowed out the Benefits of Chrift's Re- 
 demption, and applied them in a due pro- 
 portion to the religious Partakers and Ob- 
 fervers of them. The Law made nothing 
 perfect if) by its literal Performance, could 
 bring nothing to effe^ of it felf, or to a 
 full Accomplifhment : But the Gofpel fha- 
 dowed by it did, by giving Foundation for a 
 hetter Hope than the Letter of the Law 
 contain'd, and really ejfe6iing that Salva- 
 tion which the Law in its typical meaning 
 forefhew'd or figured out. It remains now 
 in the 
 
 3. Third and laft Place, that I fay 
 fomething briefly of the different Authors 
 or Promulgcrs of thefe two Oeconomies : 
 the one was given by Mofes 5 the other 
 came or was effcded by Jefus Chrift. 
 
 MOSES verily was faithful in all 
 his Houfe (g)y but as a Servant y as a Mi- 
 
 nifler, 
 
 {e) 2 Cor. i. 20. {/) Heb. vii. 19. (^) Heb. iii. 2, 5. 
 
the Law and the Gofpel 133 
 
 nifter, as one that aclcd under the Com- ^^^^^,f^' 
 mand and Diredion of another. He ifllied >*or^ 
 not Laws out in his own Name, nor pre- 
 fcribcd a Religion which terminated in him- 
 felf. But as he continued fome Ceremonies 
 which had been anciently ufed, as Circum. 
 cifion and Sacrifice, and cftablifhVi others 
 to which the People of God had not before 
 been accuftoniM : fo he deliver'd them all 
 as the Refult of the divine Appointment, 
 and generally refer*d to the fame End 
 of Religion, which had been always in 
 view, to keep up the Hope and Expectation 
 of the promifed Redeemer. From hence 
 it is cafy to colled, that the outward Ob- 
 fcfvance of thefe Ceremonies could not be 
 neceflary in themfelves, inafmuch as it had 
 not been required in all Ages, and was then 
 only fubfervient to a future Good, to pre- 
 pare the way to fomething afterwards, and 
 confequently of no farther ufc, when that 
 End it felf fhould be attained. But Jejhs 
 Chr'tfl is the fame y eft er day {h), and to-day^ 
 and for ever ; the Benefit of his Rcdcmp. 
 tion is the Fountain and Foundation of re- 
 veai'd Religion, and runs thro' every Oeco- 
 K 3 nomy 
 
 (A) Hcb. xiii. S. ' 
 
134 ^^ Antithejis between 
 
 ^^j}^' nomy of Worfhip, which God has been 
 Srsr^ pleafcd to prefcribe from the Beginning. 
 He is the Lamb Jlainfrom the Foundation 
 of the World {i). The Sacri ices of the Pa- 
 triarchs, and the manifold Ceremonies of 
 the Law of Mofes^ were meant (as we (hall 
 fee) to point and refer to that great and fa- 
 tisfa(^ory Atonement (^), which was to be 
 provided by this promifed Redeemer. Con- 
 fequently the Benefits procured by him were 
 to be flabie and perfect, as being thofe to 
 which the former Revelations were refcr'd, 
 and ill which they were to terminate. So 
 that the Chriftian Religion was taught from 
 the time of Man's Apoftacy , and tho' the 
 outward Shell or Covering might be Matter 
 of temporary Inftitution, yet the inward De- 
 fign or Meaning of it was that fame Grace 
 and Truthy which is reach' d out to us by the 
 Gofpel, which has Jefus Chrtftioi its Au- 
 thor, and is of unalterable Ufe and Benefit. 
 He was not as Mofes, whofe Ads were meer- 
 ly minifterial, and whofe Inflitutions had 
 no other Effed but what was typical and 
 relative : but he offer'd a Sacrifice, which 
 had Virtue in it fclf to expiate the Guilt of 
 
 Sin, 
 
 (/) Rev. xiii, S, {k) See the four iaft Sermons. 
 
the Law and the GofpeL 135 
 
 Sin, and was accepted for its own intrinfick S E R M. 
 Worth and Excellence. vi^V^*' 
 
 Thus far it was proper to proceed at this 
 time, in explaining that Antithefis^ which 
 is flated in the Text, between the Law and 
 the Gofpel 5 and whether the Adverfaries 
 of our Religion will admit it to bejuft or 
 no, I conceive it can hardly bedifputed, 
 but that it is a reafonable Account of the 
 Evangelical Scheme, or that Interpretation 
 which the New Teftament has given of the 
 Old. But as it has often been fuggcQed, in 
 the Courfcof thisExpofition, that the Law 
 it fcif was but a- temporary Difciplinc, and 
 that its principal U(e was to convey thofe 
 Truths, under the Cover of external Ce- 
 remonies, which the Gofpel has more na- 
 kedly and explicitly deliver'd j it will be 
 greatly material that both thefc Points be 
 more diftindtly opened, to the end it may 
 appear, that the great Alteration which 
 has been made in the Oeconomy of re- 
 veal'd Religion, is no arbitrary Impofi- 
 tion or Innovation of Chrifiianityy but 
 really founded in the Nature of Things, 
 and agreeable to the very Genius and Deiign 
 
 K 4 of 
 
136 'The Antithejts^ &c. 
 
 SE^^. Mof the ancient Inftitutions. This therefore 
 
 V^^^^^^^ was the Purport of the two remaining 
 
 Heads I had propofed 5 and they muft be 
 
 left for the Subjedlof fome following Dif- 
 
 courfes. 
 
 S E R- 
 
^Z7 
 
 SERMON XVIII. 
 
 P RE ACH'D 
 
 Fe-b. 7. I73r. 
 
 The Jewijh Arguments for the 
 Perpetuity of the Law refuted. 
 
 The Second Sermon on this Text. 
 
 John i. 17. 
 
 For the Law was given by Mofes, but 
 Grace and Truth came by Jefus Chrifl, 
 
 AS the Mofaick Law has been 
 mention'd in the Courfe of 
 thefe Ledures {a) for a {landing 
 Prophecy of the Mejjlah, and 
 did typically contain or involve in it the Go- 
 fpel it felf, orthofe fublime Dodrines which 
 concern the great Myftery of our Redemp- 
 tion i fo that it is proper to diftinguifh the 
 
 Letter 
 
 [a) See Vol. I. pag. 21 S. 
 
13^8 The 'jtWiQi Arguments for the 
 
 ^^^^^- Letter or outward Part of the Law^ which 
 .V>y^^ was ritual and alterable, from its inward 
 Meaning which is fpiritual and permanent : 
 I propofed for the eafier Difpatch of this 
 Subjed, todigeft my Obfervations upon it> 
 under three Heads ; viz. 
 
 I. T o explain that Anttthejis^ which is fta- 
 ted in the Text, between the Law of 
 Mofes and the Gofpel of Chrifi. Then, 
 
 II. To fhew by clear and convincing Ar- 
 guments that the Mofaick Law was not 
 defign'd to have an univerfal or perpetual 
 Obligation; but ferv'd as a preparatory 
 Difcipline to lead Men to the Gofpel, 
 and was to terminate in the Days of the 
 MeJJiah. And, 
 
 III. T o point out and explain how it 
 
 ferv'd this Purpofe by its Types and Pre- 
 
 figurations, which forefhew'd the Office 
 
 and Charaderof xhz MeJJlahy and made 
 
 fuch Application of his Benefits, as was 
 
 fuited to that Age of the World, and 
 
 proportioned to the Faith and Sincerity 
 
 of its Obfervers. 
 
 3 
 
 I. The 
 
Perpetuity of the haw refuted. 139 
 
 SERM. 
 I. Th E firftof thefc was the Subjed of v^^tyO 
 a former Difcourfe, wherein xh^AntitheJis 
 of the Text was explain'd to import, that 
 however the ceremonial Law of MofeSy if 
 taken in its myfticaland latent Meaning, did 
 teach and contain the very Dodrine of the 
 Golpel oi Chriji, yet it did it only under 
 the Cover of Types and figurative Refem- 
 blances j the naked Letter, if taken by it 
 felf, fell fhort of anfwering the Ends of 
 Religion : whereas the Reality or Truth of 
 thofe Benefits, which that only fhadow*d 
 out, is openly contained and deliver'd by the 
 Dodrine of the Gofpclj that Grace an^ 
 Mercy, that Pardon and Salvation, which 
 was more obfcurely reveal'd and applied to 
 the Faithful under the Old Teftament, is 
 moft evidently difplay'd in the New, and 
 proclaimed to be really purchafed and fecured 
 to us. This naturally fuggefts an Opinion 
 of the temporary Ufe and Obligation of 
 the former Oeconomy, that when the Sub- 
 ftance was come, when the End of all was 
 attain'd, the Means which only led to it, 
 the typical Inftitutions which forelhew'd it 
 future, muft of courfe be fupcifcded and 
 
 of 
 
1 40 The Jewifli Arguments for the 
 SERM-of no longer Ufc or Significance. This is 
 O^Yxi/ what the 
 
 II. Second Head propofed to fhevv, 
 ^tz, that the Mofaick Law was not defign'd 
 to have an univerfai or perpetual Obligation, 
 but ferv'd as a preparatory Difciplme to lead 
 Men to the Gofpel^ and was to terminate 
 in the Days of the MeJJiah. And to do this 
 with the better Dilpatch, I (hall. 
 
 1 . Overthrow the Jewijh Argu- 
 ments for the oppofite Opinion. And 
 then, 
 
 2. Propose thofe by which our own 
 is fupported. 
 
 I . First, therefore, I begin with exami- 
 ning thofe Arguments which are alledg'd by 
 the modern Jews^ to aflfert the Immutabi- 
 lity and perpetual Obligation of the Law oi 
 Mofes, 1 mention the modern Jews^ becaufe 
 it is certain that however that People have 
 in all Ages inclined to lay too great ftrefs 
 on the outward Obfervance of the Law^ 
 yet there are fome Paflagesftill extant of the 
 Ancients, which fugged a Period for its 
 3 Abrogation, 
 
Perpetuity of the Law refuted, 141 
 
 Abro2;ation, and which the Moderns, with^ERM. 
 
 xviir. 
 
 all their foftcning, arc hard put to it to re- v^y^v^ 
 concile with their Opinion. Nor indeed 
 are the Moderns univcrfally agreed in this 
 Particular. For tho' Maimonides (a) has 
 reckon'd the Perpetuity of the Law among 
 the Articles of his Religion, and cndeavour'd 
 to fupport it by Variety of Arguments ; yet 
 they have been examin'd and refuted, or 
 given up, above three hundred Years ago, by 
 R. Jofeph Albo (J?), tho' In a Book pur- 
 pofely written in oppofition to Chriftianity . 
 and Maimonides himfelf has advanced, in 
 other places, fuch Pofirions as feem not 
 very well confiftcnt with his own Hypo- 
 thefis. His fide of the Qiieftion has how- 
 ever been efpoufed by others, and particu- 
 larly hyAbarbanel {c^^ whoftrove to defend 
 it both from Reafon and Scripture, and to 
 fliew it not inconfiftcnt with the Judgment 
 of the Ancients. I would confider both 
 kinds of Arguments diftinclly, that it may 
 clearly appear there is no manner of Soli- 
 dity or Weight in them. 
 
 {a) Jciode Hattorah, c. 9. 
 
 {h) Sepher Ikkarim, citantc Vorflio. 
 
 (f) Rol'ch Amana, cap. 13. 
 
142 The Jewifh Arguments for the 
 
 SERM. (i.) First then, as to thofe Argu- 
 XVIII 
 \^-sr^ ments which are drawn from Reafon, the 
 
 Sum of them amounts to this, that the 
 Law of the Lord is p€rfe6i in it felf, the 
 Refult of that divine Wifdom which is 
 conftant and unchangeable, and directed to 
 an End which is always neceflary, viz. to 
 promote the Happinefs and Good of Men. 
 But who fees not the Fallacy of this 
 way of reafoning ? The divine Wifdom 
 without doubt is conftant and unchangeable? 
 as being abfolutely perfed, and incapable 
 either of Increafc or Diminution. But the 
 Laws of God, altho' the Refult of fuch 
 confummate Wifdom, yet have not the 
 fame abfolute Perfedion in themfelves, but 
 only fuch as is limited and relative. Tho' 
 given by God, who is infinite and immu- 
 table, yet they relate to Men who are mu- 
 table and finite Beings. From whence many 
 Grounds of Variation may arife with re- 
 fped to Time and Place, and other Circum- 
 ftances ; and for that very Reafon, becaufe 
 the Author is invariable, he may choofe to 
 make fome Alteration in his Laws, that 
 they may better fuit the alterable State of 
 Mankind, and more uniformly conduce to^ 
 
 ptomots 
 
Perpetuity of the Law refuted* 1 43 
 
 promote their Welfare and Felicity. The^^^j^* 
 different Conditions of the Church in this v-^v^ 
 refpedt, are very elegantly reprefented by 
 the Apoftle, under the Emblem of the 
 Heir {d) to an Eftate confider'd under dif- 
 ferent Views, either in a State of Nonage, 
 or in a State of Maturity. So that as the 
 Rules and Difcipline which were proper for 
 the Minor, would ill fuit with him who is 
 come to Man's Eftate, in like manner fe- 
 veral of thofe Laws which were wifely 
 given to the People of God, in earlier Ages 
 and under greater Obfcurity, may to the 
 fame Wifdom feem unfit to be continued, 
 after the fpreading of that Light and Know- 
 ledge of Salvation which is fo magnificently 
 predided by the ancient Prophets. This 
 can be no Argument of Mutability in God, 
 but of the mofl conftant and tenderefi: Re- 
 gard to the Weaknefs and Neceflity of 
 Man. 
 
 Accordingly we find in Fad, that 
 his Laws have been fuitably diverfified j and 
 tho* there be fome ftanding Rules which are 
 never to be abrogated, as being founded in 
 
 the 
 
 [d] Gal. iv I. 
 
144 7T)e ]QW\(h. Arguments for the 
 
 SERM-the neceflary Relations between Creature 
 XVIII 
 i^^ry-si/ and Creator, or thoie between one Creature 
 
 and another : yet there are others which 
 appear to be of a more alterable nature, 
 and therefore have been differently fuited 
 to the Circumftance of Time and Opportu- 
 nity. 
 
 These alfo have an inward meaning, 
 which refpeds the Sandtification of the 
 Mind, and the Obedience of Faith, and is 
 conformable to that divine Wifdom, which 
 is conftant and unchangeable. But the 
 outward ^Letter of the Precept is only as a 
 Catc or Covering to that inward Meaning 
 which, in proportion to the Tempers and 
 Apprehenfions of Men, may be liable to 
 Change and Alteration. 
 
 Thus different Precepts were prefcribed 
 to Adam, to Noahy and to Abraham ; and 
 yet none of them were fubjedito that Mul- 
 titude of Ceremonies which compofcd the 
 Body of the Law oi Mofes. And if then 
 it be no Impeachment of the divine Wifdom 
 that thofe Rites were not prefcribed to the 
 firft Ages of the World, there can be no 
 arguing from Reafon that future Ages may 
 i^ot be relcafed from them again, or that that 
 
 which 
 
Perpetuity of the Law refuted. ^45 
 
 which was not impofcd from the Beginning ^J'^jj 
 muft needs be required to the End.) v^V^^ 
 
 MAIMONIT> ES himfelf, asgrea,. 
 a Stickler as he was for the Perpetuity of 
 the Mofaick Law^ and every thing being 
 ordain'd for fome fix'd and certain End or 
 Purpofc, has yet afllgn'd fuchCaufes or Rea- 
 fons for divers Inftitutions, as are plainly of 
 an alterable Kind, and may ferve to inti- 
 mate that, when thofe Rcalbns ceafed, it 
 could be no way unworthy of God to fet a- 
 fide the Inftitution. The firft Intention of 
 the Law{e), according to him, was to ex- 
 tirpate and root out all Remains of Idolatry, 
 Divination and Enchantment j and tho' the 
 true Worfhip of Godconfiflsin the inward 
 Love and Fear of him, yet many externa^ 
 Precepts (he obferves) were added, in oppo- 
 fition to the Rites and Worfhip of the Za^ 
 hianSy and the better to fccure thofe great 
 Points againft all idolatrous Encroachments. 
 Since then the Rites and Worfhip, againft 
 which they were Icvel'd, have long fince 
 ceas'd and arc forgotten, why fliould it be 
 urg'd as any Proof of Inconftancy, if God fees 
 
 (t) More Nevoch. par. 3. c. 29, 37. 
 
 Vol. II. L fit 
 
146 The Jewifli Arguments for the 
 SERM.fit to abroi^ate the Precepts as of no longer 
 
 t/'Y^'-'^^ o^ Signincance. 
 
 But upon the Chrijlian Scheme, this 
 Argument may be pufh'd farther ftill. I 
 truft it will appear, that the Law was inten- 
 ded for a Schoolmafter to lead to Chrift {f)> 
 and forefhcw the Benefits of his appearing. 
 But when that he was come in Perfon, there 
 was no more occaiion for a Schoolmafler. 
 It was not then for the Difhonour of the 
 LaWy that its ritual Injundions were no 
 longer nSceflary ; their End was ferv'd, and 
 they expired of courfe. It can be no Ar- 
 gument of Change in God, that thofe ri- 
 tual Precepts are rather obfolete than abro- 
 gated 5 that thofe Inftitutions, which were 
 not good in themfelves, but only expedient 
 for a time, are no longer exadted fmce that 
 time expired, and their Expediency has cca- 
 fed. For this reafon the Gofpel is fo far from 
 pretending to be a new or different Law, as 
 to any elfential Parts of Duty, that it even 
 ventures to eftablifh it felf upon the old 
 Foundation, and appeals to Mofes for the 
 Proof and Confirmation of it. It teadhes 
 
 us 
 
 (/) Gal. iii. 24. 
 
Perpetuity of the Law refuted, 147 
 
 us that Mofes was faithful in all his Houfe^ E R M. 
 
 XVIII 
 as a Servant {g), for a Teftimony of thofe (^\^^ 
 
 Things, ivhich were to befpoken after 5 and 
 for that reafon taxes the Jews with not be- 
 lieving Mofes {h\ bccaufe they bdiev'd not 
 yefus, of whom he wrote i for had they 
 done (/■) that Will of God which Mofes had 
 revcal'd, they fhould have known of his 
 ^o6frine, whether it \iQYQ. of God, or whe-^ 
 therh^ fpake it of himfelfj had tliey dili- 
 gentiyy^'^rf^Vthofe Scripture s{k)^ inwhtch 
 they profefs'd to place their Hopes of eter- 
 nal Life, they (hould have eafily perceiv'd 
 how amply they bore witnefs and teftified 
 of him. From whence alfo we may learn 
 the Meaning of that Declaration of our 
 bleflcd Saviour, which the Jews are fo for- 
 ward to objed againft us upon this occafion^ 
 that he came not do defiroy the Law (/), but 
 to fulfill it j to fulfill it not only by a punc- 
 tual Obedience in his own Perfon, but by 
 really performing what that only figured out, 
 and fo caufing it to reach its full End and 
 Dcfign, 
 
 L 2 A ND 
 
 (£) Heb. iii. 5. {h) John v. 4.6. (/) — — vii. 17. 
 
 (^) — V. 39. (/) Mat. V. 17. 
 
 2 
 
1 48 The Jewifli Arguments for the 
 SERM. AndTo far of the Argument deduced 
 v.^^y-s!, from Reafon : We are in the next place to 
 confide r, 
 
 (2.) Secondly, what the Jews have 
 to offer from the ancient Scriptures, in proof 
 of the fame Point, namely, the perpetual 
 Obligation of the Law of Mofes. And 
 two or three of thefe Texts I fhall difpatch 
 in very few Words, as being plainly miftaken 
 or perverted : but fhall dwell longer on thofe 
 which feem to be more fpecious and plau- 
 flble. 
 
 T H E firft Text which Maimonides (m) 
 alledges to this Purpofe, is that of^etU. xii. 
 3 2. PFhat tPjtng foever I command you ^ ob- 
 ferve to do it : thou jhalt not add thereto^ 
 nor diminijh from it. From whence he 
 would colled: that the Mofaick Law muft 
 needs be immutable, and neither capable of 
 Incrcafe nor Diminution. But the Anfwcr 
 to this was cafily made by Rabbi 'Joftph 
 Albo (w), that if wc take that Text in the 
 grcatell Latitude, it can at moft be under- 
 
 flood 
 
 [m] JefoJe Hattorah, c. 9. §.1. 
 
 («) Sepher Ikkarim, citante Voritio. Annot. ad Malm. p. 
 j2i. & Voiun. Obfervat. in proem. Pug. M. p. 121. 
 
Perpetuity of the Law refuted' 149 
 ftood only to rcftrain Men from adding or ^^RM 
 detradling for their own Pleafure or Fancy^ (/VXi 
 but by no means to exclude God from 
 making fuch Alterations as Ihall feem good 
 to his confummatc Wifdom. The words 
 are dire(5ledto the Subjed, {_thou fhall not 
 add nor diminijh'] but cannot be undcrflood 
 to lay any Reftraint on the fupreme Law- 
 giver. 
 
 Another Text urged by him to the 
 fame purpofc, is T^eut. xxx. 12. where 
 Mofes (peaking of the Commandment which 
 
 he had fct before the People fays it is 
 
 not in Heaven^ that thou j]jouldfi fay ^ Who 
 pjall go up for us to Heaven, and bring it 
 unto us, that we may hear it^ and do it ? 
 As if the meaning were, that ihere was no 
 new Law to be expeded from Heaven, or 
 the God of Heaven ! But a flight Infpcdion 
 of the Place may convince us, that here 
 could be no Point in view which rcfpcdlcd 
 cither the Change or Duration of the 
 Law (<?). But as Mofes was exhorting them 
 to a fteady Obfervation of the divine Law, 
 lb he pertinently enforces his Advice from 
 L 3 the 
 
 {0) See Vorltius /Ky^«w/. adMaimon. JefodeHattorah,yJ'/r 
 ce Fundament. Legis, p. 123. 
 
150 T*he Jewifli Arguments for the 
 SERM.t[|e great Eafe and Facility of complying 
 ^•>j^' with it, in that this word was neither hidden 
 wox: far off, nckhen in Heaven j nov be)iond 
 the Sea, hut very nigh unto them, in their 
 Mouthy and in their Hearty that they might 
 do it. So that the plain meaning is, not 
 that no word Ihould ever after come from 
 Heaven, but that the L^i£;thcy were to ob- 
 ferve was not then in Heaven^ but near at 
 hand upon Earth, in their Mouthy, and in 
 their Hearts. 
 
 There is another Text fometimes men- 
 tion'd to the fame purpofe, from Malachi, 
 the lad of the Jewifl} Prophets, who left 
 with them this folemn Charge or Advice 
 
 Remember ye the Law of Mofcs my 
 
 Servant {0), which 1 commanded to him in 
 Horeb, for all Ifrael, with the Statutes 
 and Judgments. But as there is plain Rea- 
 fon to be given, from the Degeneracy of 
 the People at that time, from their being 
 newly return'd out of Captivity to the Op- 
 portunities of publick Worfhip, and froui the 
 near Expiration of the Gift of Prophecy (^), 
 
 why 
 
 {0) Mai. iv. 4. 
 
 \f) See Biftiop Kidder's Demcnflr. of the MeJJias. part. 3. 
 c. 1 . 
 
Perpetuity of the Law refuted, 151 
 why they (hould then more particularly beSERM- 
 required to look to thci\/;9/^/V^ Inftitutionsv^*^Y>>^ 
 as the Rule then in force, without implying 
 them to be abfolutely immutable : fo indeed 
 the words that follow do rather intimate 
 there was a l^ay a coming, when a new Di- 
 rection might be rcafonably expeded, which 
 fhould be preceded by the coming oi EUas. 
 
 The Argument from thefc Paffages is but 
 flight and inconfiderable : but there is more 
 Appearance of Solidity in what is farther 
 argued {cj) from another Place in T)eut, xxix. 
 2 9. Thofe Things which are revealed belong 
 unto us^ and to our Children for ever, 
 that we may do all the Words of this Law. 
 And this feems to be greatly confirmed by 
 fuch other Paflages, where any of the ritual 
 Inftitutions are prefcribed to be Ca'/iy vr\1 
 a Covenant for eveu, or an everlajling 
 Covenant^ and c^J^nnn'? D^-V^ np*n a. 
 Statute or Ordinance for ever, throughout 
 your Generations. Thus to begin withCVr- 
 cumcifion, which was cnjoin'd to Abraham 
 long before the time of A/<?/^j- j God favs 
 L 4 of 
 
 (?) Maim, ut fupra. Vid. U Ravmund. Martin. Piigio 
 Fidei, par. 3. dill. 3. c. u. Item Galatin. de Arcan. Ca- 
 thol. Verit. 1. u . c. 5. 
 
152 7^^ Jewifli Arguments for the 
 
 ^^^.^' of itj ^^y Covenant Jhall be in your Flefh 
 \.^^>f\jfor an everlajthg Covenant (r). So again 
 of the Sabbath it was faid to Mofes^ — The 
 Children of Ifracl fliall keep the Sabbath^ to 
 obferve the Sabbath throughout their Gene- 
 rations^ for a perpetual Covenant : it is a 
 Sign between me and the Children of Ifrael 
 TOR EVER iy). In like Qianner ot the 'Taf- 
 Ti^/i/ Solemnity, it is faid twice or thrice ir^ 
 
 one Chapter to the fame efFccl Tou fhall 
 
 keep it a Feaji tot he Lord^ throughout your 
 Generations^ you fhall keep it a Feaft by ari 
 Ordinance for ever (/"). The fame is ob- 
 fcrvable in the Books oi Mofes (u)y concern- 
 ing the Firjl-Fruits, the Feafts of Tente- 
 cofl and of Tabernacles^ and the Day of 
 Expiation or Atonejncnty the Oil for thq 
 - Lamps, the Office, Portion and Veftments 
 of the Triejts^ with many of their Sacri- 
 fices and OblationSj the Pofleffion of the 
 LeviteSy the brazen Laver, and the Shew- 
 bread : which are all mentioned under this 
 form, or to this efFcdl — — -r — It fhall be 
 
 a 
 
 (r) Gen.xvii. 13. (j) Exod. xxxi. 16, 17. 
 
 (/) Exod. xii. 14, 17, 24. 
 
 \u) Lev. iii. 17. — — vi. 18, 22. vii. 34^ 36. — x. 9, 
 
 15. xvi. 29, 31, 34. xvii.7.— — xxiii. 14, 21, 31, 
 
 41. xxiv. 3, 8, 9. — XXV. 34, 
 
Perpetuity of the Law refuted' 153 
 
 fi Statute for ever in all your T^welUngs^^^^- 
 throughout your Generations (jy). To all v^y*^ 
 which \vc may add the Law concerning the 
 Water of Purification, mixed with the A^es 
 of the red Heifer {z)^ which is lilsewife en- 
 )omd unto the Children <?/Ifrael, and unto 
 tide Stranger that fojourneth among them^ 
 for a perpetual Statute, or a Statute 
 for ever. From all which it is argued by 
 the Zealots for the Old Law, that no length 
 of time can ever put an end to the Mofaick 
 Inftitutions 5 and that confcquently that Re- 
 ligion which {hall pretend to fet afide the 
 Ufe of them, and look on them as obfo- 
 icte, is for that very reafon to be charg'd 
 withDelufion and Impofture. 
 
 But in anfwer to all this, it has very 
 juftly been obferv'd hy Jew ijhy as well as 
 Chrijiian Writers, that the words olam and 
 le'olam or ad olam^ which we render for 
 ever^ and everlafling, do properly fignify 
 for the age 5 which will admit of very dif- 
 ferent Interpretations, conformably to the 
 
 nature 
 
 ()) 1 o tiiOiC Texts of Lc-viticus, add alfo Exod. xxvii. 21 . 
 
 • xxviii.4i. xxix. z, 28. xxx.zi. xl 15. 
 
 Numb.;;. 8. xv. 15. — xviii. 8, ij, 19, 23. — xxv. 
 
 '3- 
 (z/ Numb. xix. lOj 21. 
 
154 ^^ ^tV7i{\i Arguf?tent5 for the 
 
 SERM.fjature of thofe thin2;s to \rhich it is ap- 
 xvnr 
 C^Y^o plied ; and is accordingly ufed to exprefs as 
 
 well a limited (and fometimes very (hort) 
 duration, as that which is interminable and 
 in the ftrideft fenfe eternal. Thus when 
 Jehovah is ftyled a'J^y *?« the Ever lofting 
 Gody or the God of the Age (b)y we under- 
 ftand that^^^ which fuits with the Exiftence 
 of the Deity, and that is the mod boundlefs 
 and unlimited Eternity. But when Han- 
 nah devoted her Son Samuel to appear before 
 the Lord {c), and to abide there ca'T^y "ly 
 for the Agey (^which our Tranflation calls 
 for ever) fhe could not pollibly mean it be- 
 yond Term of Life, as fhe has clearly ex- 
 prefs'd her Vow for making him a Naza- 
 rite{d): ^ndK. Solomon obferves upon the 
 place, that it ought not to be extended be- 
 yond the Age of the LeviteSy which was 
 fifty Years i after which Age they were no 
 longer permitted by the Law {/) to attend 
 the Service of the Sanctuary. 
 
 I N like manner, when the Law pre- 
 fcribes, concerning the Servant that fhould 
 
 refufe 
 
 [h) Gen.xxi.33. [c] I Sam. i. 22. {d) ver. u, 28. 
 (4 Numb. iv. 3, 23, 30, 35, 39, 43. 
 
Perpetuity of the Law refuted, 155 
 rcfufe to accept his Freedom, that his A/^-SERM. 
 fter fliould bore his Ear with an Aul (/), v^y-v/ 
 and he fhould be to him EbedOlam, a Ser» 
 'vant of the Age, or for e'ver 5 it is in the 
 nature of the thing impoflible it fhould ex- 
 tend beyond the Life of the Servant : and 
 the Talmudifts {g ) add, that it ought not 
 to extend beycmd the Life of the Mafter, 
 becaufe the Law fays he fhall be a Servant 
 to him, but not to his Heirs after him. Nay, 
 and beildcs all this, the Jews generally a- 
 gree that it could not extend beyond the 
 Year oi Jubilee {h), when, as well the Lands 
 that were mortgaged, as the Perfons that 
 were under Servitude, were of courfe to be 
 fet free or reftored to Liberty. So that the 
 Age in this place is, according to them, 
 the Age of Jubilee : and as that returned 
 every fifty Years, it might happen that the 
 
 Age 
 
 {/) Deut. XV. 17. Exod. xxi. 6. 
 
 ig) U;iT»"7 S^JI l*? Gem. £al>jLa^ t:t.Kiddu{hm,fol. 
 14. 2. •'iiyiV^ i^^] \1 fil. 15.1. And the fame is im- 
 plied in the Text of the Mifna it felf, where the Servant 
 with the Ear bored is faid to gain his Liberty *73VIl 
 plSn nn^Qil either at the Jubilee, or at the Death of 
 his Mafler. But Maimonides and Bartemra make a diflinftion 
 in this cafe, that if the Mailer left a Son, and the Servant 
 had not fevv'd fix years, he fliould ferve his So« to the end 
 of the hx years, the' not to any other Heir : but for perpe- 
 tual Servitude, he was bound to his Mailer only : and even 
 chat was underllood to determine with the Jubihe. 
 
 \h) '7JVmy a^OM *73 Kimchi Micld. rad. QJ^y 
 
1 56 the Jewifh Arguments for the 
 
 SE RM.A G E or Time, for which this Servant was 
 y^jrv^-^^ bound, might be confiderably either more 
 or lefs, in proportion as that Cycle was ei^ 
 ther newly begun, or nearer to its Expira- 
 tion. And this Expofition of the Phrafe is 
 not a Httle confirm'd by that Law, we meet 
 with in Leviticus (?), concerning HoufeS 
 bought in walled Cities^ wiiich if not re- 
 deem d within a Tear, were efiablijh'd to 
 the Purchafer for ever throughout his Ge^ 
 nerations, fo as not not to go out in the Year 
 0I Jubilee. In which cafe, tho'ourTranf- 
 lation keeps the fame Phrafe, yet that in the 
 Original is manifeftly varied, and luch Hou- 
 ks are not faid to be eftablifhed to the Pur. 
 thafer uii'^y^hfor the Age^ but nn''C!{''' to 
 the ExcijioUy i. e. f© as to cut off all right 
 pf reverting to the ancient Pofleflbr any 
 morp : which affords a good Prefumption 
 that the Word a'?1i;'7 had not been ftrong 
 enough for that purpofe. 
 
 1 wouiti mention but two places more, 
 ,and they rcfpcdl a limited Duration for time 
 paft Ihc firft is that of the Troverbs, Re- 
 movenot the hJ^ci^HTLandmark^whichthy 
 Fathers have fet {k). The Hebrew is SiJ 
 
 (.-) Ley. XXV. 30. i^) Prov. xxii. c8. 
 
Perpetuity of the Law refuted* 157 
 
 a'-^iy the Bound of the Age, which (if we^ER^^- 
 render it conformably to other places) will^/V>J 
 be the everlafting Bound: and yet as Kim- 
 chi (J) obferves, it means only the Bound 
 which has ftood 31 JOIO for a long time. 
 The other is that of the Prophet Jeremy {m)y 
 for OF OLD {Zlhy^U from the Age) I have 
 broken thy Toakj and bur ft thy Bands ^ and 
 thou faidft I will not tranfgrefs ; which 
 cannot poflibly be carried up beyond the 
 time when Ifrael became a Nation, and 
 fufFer'd Punifhment for their Iniquities, and 
 is therefore explained by Kimchi («) to mean 
 on\y from a long time ov age--, who there- 
 fore obferves aUb, as to time future, that 
 after may 'Days there may come an end of 
 fuch a long Age. 
 
 It deferves alfo to be noted from the 
 fame Expofitor ((>), that the Jews have a 
 Tradition, \vhich they refer to the Houfe 
 of E lea far y that there are three Words in 
 their Language of a (Irider import, viz, 
 m: Netfahh^ nVu Selah., and iy Ad-, and 
 
 in 
 
 (/) In Rad. a'7y. (/«) Jer.ii. 20. 
 
 («) Ibid. C3»7iyn nxp C3^m a^Q^ *?y «3 n\ 
 
 (0) Kimchi in Rad. 70 Vid. & Raym. Martin, Pug. fid. 
 par. 3. dill. 3. cap. 11. §. \\,\z. 
 
158 Use Jewifli Arguments for the 
 
 SERM-in all places wherctcr they occur, there is 
 
 XViII 
 
 v^o/N^ intended a continual and unlimited Dura- 
 tion, without any Intermiillon or End. 
 Since therefore, no one of thefe Words is 
 ever ufcd in all that variety of places, which 
 prefcribc the Ceremonies of the LaWy but 
 only the Word iZD^^y Olam^ which plainly 
 appears in many Cafes to have a limited 
 figniiication 5 this may be thought to argue, 
 not improbably, that it is here alfo ufed in 
 a retrained Acceptation, and means a con- 
 tinuance of long ftanding, but fhort of ever- 
 lafting. Nor may it be omitted that Mai- 
 mon'tdes {p) has plainly mifreprefented this 
 Point, when he affirms it to be a Mattel- 
 declared in the Law^ not only that it's Pre- 
 cepts were to endure C3*7iyS for the Agey 
 but CD^oV^V "^^"T^vh for Ages of Ages. This, 
 I fay, is an unfair Reprefcntation, there be- 
 ing no fuch Exprefllon any where applied to 
 any of the ceremonial Inftitutions of the 
 Law of MofeSy but only 0*71!; or CD^iy^ 
 or a*?iy ly in the fingular, which, tho' it 
 may fomctimes admit of the fame ext^n/ive 
 Signification whhthc other, is yet capable 
 
 of 
 
 \p) Jefode Hattorah, c. 9. §.i. 
 
Perfetuity of the Law refuted* 159 
 of a more limited and leftrainM Interpre-^ERM. 
 
 A.Vili. 
 
 tation. ^-<v^^ 
 
 Now tho'it is not demonftrably certain 
 from all this, that in thofe palTages, where 
 thisPhrafc is applied to the Mofaick Inflitu- 
 tions, it muft needs be underftood of a li- 
 mited and determinable Duration 5 yet it is 
 evident however, that we cannot be obliged 
 to underftand it of fuch as is abfolutely to 
 continue throughout all Ages : and confe- 
 quently it cannot be of any force againft us, 
 when urg'd either as an Objedion to the 
 iaofpel O economy, or an Argument for the 
 perpetual Duration of the Law, For if thp 
 Phrafe does plainly admit of Limitations, 
 what fhould hinder us from applying them 
 in this cafe ? It muft lie upon our Adver- 
 faries to affign the grounds for their exclu- 
 ding them. 
 
 But then cfpecially, if it fliould appear, 
 that there is any known and allow'd Accep- 
 tation of the word n^.^") Olam, which is 
 more particularly applicable to fuch limited 
 or temporary Duration of the Mofaick Infti- 
 tutions ; in fuch cafe it will be highly pro- 
 bat>le, that that is the Acceptation intended 
 in fuch PalTages : and fo, what they are ufcd 
 
 to 
 
1 6o 7he Jewifh Arguments for tie 
 S^'^ JJ^'to glory in as an invincible Proof of tiie Per- 
 
 A.V 111. 
 
 v^ry^^ petuity of the La'Wy will become almoft an 
 Argument againft it. 
 
 There is a celcbrarcd Diftindion a- 
 mong the j'^iii;//^ Writers between nin a*7iy 
 this Age or fVorU, and Han CZ!'7iy the Age 
 or World to come {q) ; by this latter mean* 
 ing the Age of the MeJJiahy and the time 
 when they fhould be fubjecl to his Diredion 
 and Difciplinc, dnd by the other meaning 
 that Time and State of Things which was 
 previous and preparatory to it. I do not 
 mean that that Diftindion is always to be fo 
 underftood : for fometimes it may mean this 
 prefent mortal Life, in oppofition to the 
 State of the Soul after death, or in the time 
 of Separation. At other times it may mean 
 the prefent State of the World, or of Man- 
 kind in general, in oppofition to that future 
 State which will fucceed the Refurredion of 
 the Dead. But at other times it is certainly 
 ufcd among the JewSy as well ancient as 
 modern, in the lenl'c before mentioned : 
 which withal is not a little countenanced by 
 
 thofc 
 
 {q) Elias Thisbit rad. a'7y & l^Hj; , Vid. & DruC, 
 Preterit, in iViat. xii. 32. lam Witlii Mifcel. Sacr. 1. 2. 
 Differt. 6. 
 
Perpetuity of the Law refuted, i6i 
 
 thofe places of the Prophets, which defcribeSERM. 
 
 XVfU 
 the State of things in the days of the Mef- \y^s/\^ 
 
 fiah under the Character of new Heavens 
 and a new Earth (r), introduced by the 
 
 fljaking of the Heavens and the Earthy and 
 of all Nations [s). From whence we are 
 not to wonder, if, with reference to this 
 Diftindion, Tome (/) Expoiltors have ex- 
 plain'd that Declaration of our bleffed Lord 
 concerning the Blafphemy againft the Holy 
 
 , Choji^ that \t fha II not be forgiven^ neither 
 in this World-, nor in the World to come{u) ; 
 and that of the Author to the Hebrews^ 
 when, in dating the Excellency of the Chri- 
 
 ftian Difpcnfation above the Legale he has 
 this Expreflion, Unto the Angels hath he 
 not put infiibje&ion the World to come, 
 whereof we fpeak {x). 
 
 Now this being the allow'd Ufe and Ap- 
 plication of the word a'^^y, it feems very 
 natural to ilippofc, that when any of the 
 Mofaick Precepts are mentioned to endure 
 d^^i^lib for the Age, this fhould not be ta- 
 
 (r) Ifai.Ixv. 17. {s) Hagg. ii- 6, 7. 
 
 (/) Druf. ut fupr. 
 
 (a) 'Ouli iv 7is']rj T^' a.'c»\'h "tilt iV tS y-ihAivjl- Matt. 
 xii. 32. 
 
 {x) OtKnijLkviiv TJif ^iAAb-jTcty. Keb. ii. 5. 
 
 Vol. II. M fcen 
 
1 6 2 7he Je wifli Arguments for the 
 
 ^^^ ^-ken in the moft abfolute and unreftrained 
 V'V's- icnfe, but refpcdively to the Mofaick Oe- 
 conomy, as being to endure throughout that 
 Age and State of things in which they were 
 inftituted, or till the other fhould commence ? 
 They were to lad throughout the CD'7li; 
 T\\T\ the Age before the MeJJiah^ which will 
 imply they Ihould be abrogated in the C}*?!!; 
 i<3n, or the Age of the MeJJiah it felf. And 
 this might be the meaning of thofe other 
 Phrafes which are fo often added, that thefc 
 Rites fhould be obferv'd in their 'DwellingSy 
 throughout their Generations ; i. e. as long 
 as they had polTeflion of that Land of Pro- 
 mife, which God w^s then about to give 
 them. Thus it feenis to be explain'd by 
 
 Mofes himfelf Thefe are the Statutes 
 
 and Judgments which ye fhall obfer^'e to 
 do in the Landy which the Lord God of 
 thy Fathers giveth thee to poffefs it, all 
 the days- that ye live upon the earth {y) $ 
 or, as the Hebrew exprelTes it in another 
 Verfe {z)y all thy days upon thy earth, i. e. 
 the Land of Canaan. Accordingly it has 
 been obferv'd {a), that in the Captivity at 
 
 I y) Deut. xii. 1. 
 '[a] Sec i)i.Jt:iikiih\Reaj07iab.ofChriJiianRel. vol.2. C.I 5. 
 
Perpetuity of the Law refuted. ^"3 
 
 S E R M. 
 Babylon, xhcjc-j^s did not think thcmfclvcs xvill.' 
 
 obliged to obfervc the legal Feftivals. ^a- '^■^'V^^ 
 niel fafted three iz!hole Weeks together in 
 the firft Month (b)y and confequently did 
 not keep the Taffover. And from hence 
 St. Chryfoftom blames the 'Je'-jjs {c) of his 
 time for oblbrving their Feftivals in other 
 Countries, againft the example of their An- 
 ceftors. The believing Jeijus were indul- 
 ged in adhering to the legal Precepts while 
 the Temple ftood j but the compleat De- 
 ftrudion of their City and Temple (which 
 neither Friendfhip nor Malice has been able 
 to reftore) has now put a final period to the 
 LaWy and its Prefcriptions. 
 
 I T may alfo be worth our obfcrving, that 
 as the legal Precepts are capable of being 
 diftinguifh'd into fuch conftant and ftated 
 Rules as came on regularly and of courfe in 
 their fucceflive Periods, and fuch as may be 
 called occafional, which were prefcribed to 
 be obfervM -pro re nata, as occafion ofFer'd 
 M 2 or 
 
 [b) i^an. X. X, 3, ^. 
 
 vov, x>.Ka )y 7 lot' '/T f/jtiptHv iKiAivcrsv o I'ojj.oi. D. Chry- 
 foit.jidv. Judccos. Orat. i. Tom. 6. Edit. Savil. p. 315- 
 
 VK i)Vf isii iofjr) r,y. Ibid. pag. 316 
 
164 TT:)e Jewifli Arguments for the 
 
 ^XVuT^'" ^^^ miniftrcd by fome prcfent Circum- 
 ^•V\ift3"ce of Affairs : fo the Charadcr of a Sta- 
 tute or Ordinance of the Age, ox for ever-, 
 is moft properly applied, under the firft 
 Branch of the Dillindion, to fuch Pvires as 
 were ordinarily required in the Courfe of 
 their Religion, and not prefcribed only pro 
 hie ^ nunc-, for a fuddcn and tranfient Oc- 
 cafion, which might return no more. This 
 was plainly the Cafe in many of the Inftan- 
 ces above mcntion'd, in thofe (landing Or- 
 dinances of Religion, which relate to the 
 Feafts of Tajfover, Tentecoji^ and Taber- 
 nacleSy the Day of Atonement, the Vejl- 
 ments of the Triefts^ the Poflcflion of the 
 LeviteSj and thofe Sacrifices which were 
 made by a fixed and dated Obligation. And 
 if the fame Phrafe is likewife ufed in the 
 Prcfcription of thofe Sacrifices, which were 
 occafional only, and made at the free-will 
 and option of the people 5 yet it is to be ob- 
 ferv'd that it is not then applied to the whole 
 of the Inftitution, but only to fome general 
 Rule that is laid down concerning it, as a 
 matter that was defigned to be conftant and 
 unchangeable, whenever inch Sacrifices were 
 perform'd 5 or perhaps a Rule that fheuld ob- 
 tain 
 
Perpetuity of the Law 7'cfuted. 165 
 
 tain not in that Inllance alone, but throiioh-'^^'^ ^^'^* 
 
 ^ XVJII. 
 out all their Sacrifices, and in other Cafes v^^yx^ 
 
 alfo. Thus in the three firft Chapters 
 of Leviticus^ which contain the Laws of 
 free-will OjferingSy there is no Exprcflion 
 to enjoin them by an Ordinance for ever ; 
 but after its being mention'd that the Fat, 
 or Suet upon the Inwards fhould be burnt 
 for a f wee i favour, and fpecially appropriate 
 to God, it is added as a (landing and invaria- 
 ble Rule It fball be n perpetual Statute 
 
 (CZD"? iy pn) for your Generations throughout 
 all your Towellings, that ye eat neither Fat 
 nor Blood {d.) i. e. This fhall be a Statute ex- 
 tending to all Cafes without exception, that 
 thofe Parts, which in every Vidim arc facred 
 to the Altar, fhall never upon any occafion be 
 profaned by common Ufe. From all which it 
 may feem to be not improbably colleded,that 
 the true Import of the Phrafe is calculated to 
 point out a {landing or ftated Rule, in oppofi- 
 tion to fuch as are contingent or occafionaJ. 
 
 Thus far we have confider'd thofe Ar- 
 guments which are alledg'd by the Jews, 
 cither from Reafon or Scripture, to enabliOi 
 the Perpetuity and invariable Obligation of 
 M 3 the 
 
 [d) Lev, iii. 17. 
 
1 66 The Jevvifli Arguments for the 
 
 S E R M. the Mofaick Law. And I think it muft be 
 XVIII. '^ 
 
 \^^fyr^>^ allow'd that they fall fliort of the point, and 
 
 fail of inferring that Conckifion which is 
 endeavour'd to be made by them. At leaft 
 then the Jews can have notiinig certain to 
 alledge on their fide of the Queftion j but 
 for ought they have to fay to the contrary, 
 the ritual hijundions of the Law of Alofts 
 may be chang'd or grow obfolete. The 
 Conftancy of the Author is not at all im- 
 pair'd by fuiiing his Laws to the Condition 
 of thofe who fhould obey them : And that 
 Perpetuity, which feems to be afcribed to 
 them, is not abloiute but relative ; and 
 therefore may, without any inconfiftency, 
 admit a Change or Variation. 
 
 It rem.ains then to be enquired, what 
 we have to alledge on the other hand, to 
 prove that they are changed accordingly. 
 And if it may be fhewn by many Argu- 
 ments — - — from the Nature of its Precepts, 
 not founded in the Reafon and Relation of 
 things — 'from the fpiritual Explication that 
 IS given of fome of them in the OldTeftamcnt 
 
 It felf' from their being pecuijariy cal-r 
 
 culated for the People and Trad: of Canaan^ 
 whereas the Meffiah's Kingdom was to ex- 
 tend over the whole World from the ex- 
 
 prefs 
 
Perpetuity of the Law refuted^ 167 
 prefs Predidions that remain of fome of the^E RM- 
 principal Mofaick Rites to be altcr'd or abo- (•VNJ 
 
 lifh'd from the mention oi another Laijjy 
 
 to be given by MeJJiah, different from the 
 
 o'd one- and from the plain Tendency 
 
 of thofe ancient Rites to prefigure and in- 
 troduce the G^^/- Benefits : I fay, if from 
 all this it can be fhewn, that the Law of 
 Mofes was deftgn'd in fad to undergo an 
 Alteration, or give place to that of the Mef- 
 fiah^ then we have gain'd the Point which 
 we are arguing againft the Je'ws j and it is 
 fo far from giving any real handle of Ob- 
 jedion againft the Chrijiian Syftem, to 
 have made a change in this refped, that it 
 could not indeed have been the Difpenfa- 
 tion of Mejftahy if it had done otherwife. 
 The end of the Old Law was ferv'd, ai}d a 
 new one was promiled to be given, which 
 mightbetteranfwer the Extent and fpiritual 
 Purpofes of the A/(?^^^'s Kingdom, not con- 
 fined, like that, within the bounds of Tale- 
 ftine^ nor conceal'd in ritual Obfervances. It ^ 
 isaPoint of great importance totheenforcc- 
 ment and defence of the Chriftian Relisiion : 
 But the clearing of this matter will deferve 
 farther enlargement in fome following Dif- 
 courfes. Now to God the Father^ &c. 
 M 4 S E R- 
 
,68 
 
 SERMON XIX, 
 
 PRE ACH'D 
 
 March 6. 1731. 
 
 The Mofaick Law fliewn not to be 
 Perpetual from the Tenor of its 
 Precepts^ 
 
 The Third Sermon on this Text. 
 
 John i. 17. 
 
 Tor the Law is:: as given by Mofes, but 
 Grace and Truth came by Jefus Chrift. 
 
 H E Arguments by which the 
 Jews endeavour to rnaintain 
 the Perpetuity of the Mofaick 
 LaWy are cither taken from the 
 rcafon of the Cafe, that it proceeds from an 
 Author who is conftant and unchangeable, 
 and is directed to an End that is always necef- 
 
 fary, 
 
T*he Mcfaick Law not Perpetual 169 
 
 fary, viz. the Happinefs and Good of Men -^ y?J^* 
 or clfe from fuch Paflages of Scripture as are v^^T^ 
 either thought direcftly to aflert it, of the 
 whole, or elfe wherein fome of its ritual Pre- 
 ccprs are cnjoin'd h^ an Ordinance for ever 
 throughout their Generations. It was the 
 
 o 
 
 Bufinefs of the laft Difcourfe to give fatisfac- 
 tion to both thefc Objedions : After which 
 we may aflume it as a Matter at leaft polll- 
 ble, that the ritual Injunctions of the Law 
 may be changed or abolifhed. It remains 
 then to be enquired in the 
 
 2. Second Place, what we have to al- 
 ledge on the other hand, to prove that they 
 are changed accordingly. And becaufe the 
 Arguments to this purpofe are of dilFerent 
 forts, it will be proper to digeft them into 
 diftind Articles, in order to treat of them 
 apart. And, 
 
 (i.)FiRST, I would argue from the nature 
 of the legal Precepts, as not being founded 
 in the Reafon, or Relations of Things. It 
 may be remember'd, that we are treating 
 now of the Ceremonial LaWy as 'tis diOin- 
 guilh'd from the Moral--, and therefore, tho' 
 ^edo confefs the Obligation of this laft, in 
 
 regard 
 
170 l[he Mofaick haw Jhewn 
 
 SERM,res;ard of that Foundation which it plainly 
 
 XIX 
 v^^-Y^^ had in the Nature and Rcafon of Things, 
 
 which fhevvs it to be conformable to the Di- 
 vine Will, antecedently to the Promulgation 
 of the Law oiMofess yet we may confiftent- 
 ly difpute the Obligation of the other, as not 
 appearing to reft upon the fame Foun- 
 dation. 
 
 I T muft alfo be acknowledg'd, that the 
 Will of God reveal'-d, is a fufficient ground 
 for our Obedience, altho' there were no ap- 
 parent ground to be colkdted from the Rea- 
 fons and Relations of Things. But then 
 fince it is he who has placed Things in fuch 
 Order and Relation, and made that the 
 moft general method of notifying his Will 
 to Mankind, there is rcafon to believe that 
 the Duties herein founded are fixed and un- 
 alterable, as being conformable to the Na- 
 ture and Attributes of God himfelf : whereas 
 the fame is not to be faid of thofe Duties 
 which are founded merely upon Precept, 
 Jince they may be varioufly accommodated 
 to Perfons, Places, and Seafons, and for 
 the fame Reafon, which made them at one 
 time expedient, they may become inconve- 
 nient at another. 
 
 It 
 
not to he Perpetual 171 
 
 i T mufl: neverthelefs be granted, that even S E R M. 
 
 XIX 
 thefe Duties have an inward meaning, which v^y^**^ 
 
 is moral and unalterable 5 and tho' the out- 
 ward matter be liable to change and varia- 
 tion, yet the Faith and Obedience exprefs'd 
 by it is always neceffary, and will have the 
 fame Acceptance with our Judge and Law- 
 giver, when it exerts itfelf m pofitiije, as 
 when in moral Duties. But the real dif- 
 ference lies here, that tho' the outward 
 Ad is in neither cafe acceptable by itfelf, 
 yet in one cafe it ought to flow from the 
 inward Difpofition, fuppofing a Concurrence 
 of proper Circumftances, altho' there were 
 no outward Law to require and exad it ; 
 whereas in the other cafe, it depends on the 
 Subfiftence of fome pofitive Law to exad 
 and make it necelfary. The inward part of 
 both is always neceffary, and alike in both 
 gives value to the Adion 5 but the outward 
 part of one is founded on fome mutable Re- 
 fpeds, and therefore fubjed to change and 
 alteration. The wifer Men among the 
 Jews were not infenfible of this diftindion : 
 and Maimonides (a) himfelf, with all his 
 
 Zeal 
 
 l«) Prefat. in Aboth, c. 6. apud Surenhuf. 
 
172 *fhe Mofaick Law Jhewn 
 
 SERM Zeal for the Perpetuity of legal Precepts, 
 yj_^ could not but confefs a difference between 
 thofe which he calls intelleBual^ and which 
 would have deferv'd to be written, if they 
 were not fo already j and thofe which, if 
 not prcfcrib'd by an exprefs Law, might have 
 been left unobferved without Sin. 
 
 After all, I am not infenfible what 
 has fometimcs been aliedg'd by xh^Jews (b)y 
 that there may poflibly be fome fecret Re- 
 lations of Things undifcovcrable by us, from 
 whence the legal Precepts may be reafonable 
 in thcmfelves, and founded in a realNecef- 
 fity of Nature, and ought fo to be account- 
 ed, becaufe they are ordained by the Wif- 
 dom of the fupream Lawgiver, altho' that 
 Reafon or Neceffity be not apparent to the 
 Wifdom or Philofophy of xMen. But to 
 this it may be anfwer'd, that our Obedience 
 can be no farther rational, than whilft we 
 fee fufficient Grounds and Reafons for it. 
 The Command of the fupream Lawgiver is 
 no doubt a rational ground of our Obe- 
 dience, and we may from thence colled: 
 that there is a Fitnefs and Congruity in the 
 
 thing 
 
 {b) Limborch. Arnica Collat. 
 
not to be Perpetual 173 
 
 thing commanded, altho* \vc fhould pcr-^ERM. 
 ceive no other reafon but the Command it v-rv^/ 
 felf. But if we would fay, whether this 
 Fitnefs and Congruity is neceflary and im- 
 mutable, or tranfient and occafional, there 
 muft be other Confiderations taken in for 
 the decifion of this Queflion ; and, except 
 the Matter be fupported by other Argu- 
 ments, we arc not certain but the Com- 
 mand may be revoked, and the fame thing 
 which was enjoinM in one Age, be forbid- 
 den in another. 
 
 Of the Ritual Precepts in general it may 
 be faid, that they cannot be neceflary and 
 immutable, bccaufe they were not always 
 required : And if the Faithful before Mofes^ 
 were acceptable to their God without them, 
 what fhould hinder but, if God fee fit, the 
 Faithful of future Ages may alfo find the 
 fame Acceptance ? Of many of them, it is 
 moreover certain, and allowed by Jewifh 
 Writers themfclvcs, that they had rcfped: to 
 fuch Cuftoms and Ufagcs of other Nations, 
 as arc now funk and buried in Oblivion : 
 And if then the ground of their Prefcription 
 ceafes, can it be any Rcfledion on the Di- 
 vine Wifdom, or Argument of Mutability 
 2 in 
 
174 ^^ Mofaick Law Jhewn 
 
 ^^^^- in God, that the Prefcription it fclf, which 
 \„<s^p^*^ ftands on that Foundation, fhould ceafe and 
 be abrogated with it ? Laftly, it will ap- 
 pear that they were meant to introduce the 
 Gofpel Difpenfation, and did many of them 
 figure out the Benefits and Privileges of it. 
 But when the Subftance came in view, it 
 was but fit the Figures fhould be drawn off. 
 It was no Difhonour to them to be fo fupcr- 
 fcdcd ; they were confefs'd good in their 
 time, they were ufeful and fignificant ; and 
 tho' they had not the fame intrinfick Good- 
 nefs with the moral Precepts, yet Nchemiah 
 ''joins them together, and obferves that when 
 God came down on Mount Sinai, and fpake 
 with them from Heaven^ he gave them 
 right 'Judgments, and true Laws, good 
 Statutes and Commandments {c). So that 
 I fhould not apply to them that Paffage of 
 Ez,ekiel, as fome have done, Wherefore I 
 gave them alfo Statutes that were not good j 
 and Judgments whereby they fnould not 
 live (d). Which appears as well from the 
 Context of the Place, as from the Targum 
 .oi Jonathan^ and S\.. Stephen's Oration in 
 
 the 
 
 (c) Nell. ix. 13. [d] Ezek. xx. 25. 
 
not to be Perpetual 175 
 
 the New Teftament [e), to relate not to theSERM. 
 Delivery of the Law^ but to the People's [y>/\j 
 being delivered over afterwards to the Prac- 
 tice of Idolatry (f). 
 
 Upon the whole, we may conclude that 
 the Goodnefs which was in them was tran- 
 fient and occafional,that they were prefcribed 
 for temporary Purpofes, and the Reafons 
 upon which they were founded are not con- 
 ftant and immutable. As God did not re- 
 quire them from the Beginning, fo there 
 were no Inducements to believe he would 
 require them to the End 5 but it might rea- 
 fonably be expefted that whenever the 
 ground of the Injunftion fhould ceafe, (of 
 which he to be fure is the only proper Judge) 
 then he would alfo ceafe to exa61: the Ob- 
 fcrvation of it. But 
 
 (2.) Secondly, to pufh this Argu- 
 ment a little farther, I obferve that fome of 
 the Mofalck Rites are explain'd, in the Old 
 Teftament it fclf, to have an inward and 
 fpiritual Meaning, from whence I apprehend 
 it is a clear confequence, that the Matter 
 
 which 
 
 {e) Afts vii. 42. 
 
 (/) See Scripture Vindicated, in answer /c ChiiHianity as 
 Old, ^c. par. 3. pag, 104, i^c. 
 
tj6 77je Mofaick Law Jhewn 
 
 S E R M. which was chiefly intended, was not the out- 
 s^y^^^ ward Obfetvation of the Rite prefcribed, 
 but that principal regard was had to fome- 
 thing of a different kind, which was figured 
 and denoted by it, fomething which was 
 no lefs neceffary before the Prefcrlption of 
 that Rite 5 and as it then fubfifted, io it may 
 continue, altho' the external Rite fhould be 
 abolifh'd by the fame Authority that en- 
 join'd it. 
 
 L E T us fee how this flood in the Cafe o^ 
 Circumcifion. There was an outward Rite 
 prefcribed, which was not neceffary till it 
 was commanded : but it betoken'd an in- 
 ward Difpofition which has been always ne- 
 ceffary, and mufl: be fo unalterably, as long 
 as human Nature is tainted with Corruption 
 and compafs'd with Infirmity ; namely, the 
 mortifying and cafting off of vicious Appe- 
 tites and Inclinations. It is io cxplain'd by 
 Mofes himfelf, when he fays in "Deuterono^ 
 viy^ Circumcife the Foreskin of your Hearty 
 and be no more fitjf-necked (^) 5 and pro- 
 mifes the Divine Aid and Allilbnce to that 
 
 purpofe The Lord thy God will circum^ 
 
 cife 
 
 [g) Deut. X. 16. 
 
not to he PerpetuaL I'jj 
 
 tife thine Heart and the Heart of thy Seedy S ^J^^- 
 to love the Lord thy God with all thine (/yxj 
 hearty and with all thy fouly that thou 
 mayft live (Jo). To the fame purpofe fpeaks 
 the Prophet Jeremy 5 Ciretimcife your ft Ives 
 to the Lordy and take away the Foreskins 
 of your Hearty left my Fury break forth lika 
 Fire^ and burn that none can quench ity be^ 
 eaufe of the evil of your doings (/'). From 
 whence it is ufual both in the Law and Pro- 
 phets, for, them, whofe vicious Appetites 
 and AfFedions are not in this manner fub- 
 due4 and mortified, to be defcribed under 
 the Charafter of uncircumeifed in Heart 
 or Ear {k). So that it is no new Paradox 
 \5.'hich we meet with in the Chrifiian Syftem, 
 that we are circumcifed with the Circumct" 
 fionmade without hands y in putting off the 
 Body of the Sins of the Fle^ (I) 5 that we 
 are the Circumcifion which wor^^ip God in 
 the Spirit y and have no confidence in the 
 Flefl>{m)} that the obftinate and unbeliev- 
 ing y^-ziyj arc upbraided by St. Stephen with 
 
 (h) Deut. XXX. 6. (/) Jer. iv. 4. 
 
 (/^) Lev. xxvi. 41 . Jer. vi. 10. ix, 26. E.zek. Jfliv. 
 
 7. 9- 
 
 (/) Col.ii.ii. (w) Phil. iii. 3. 
 
 Vol. II. N being 
 
178 Hoe Mofaick Law pewn 
 
 ^ xnc^ being tmcircumcifed in Heart and Ears (n) ; 
 
 v^^V^^' that he is faid, by St. Tau/y not to be a 
 Jew which is one outwardly^ neither is 
 that Circumcifion which is outward in the 
 Flep^y but he is a Jew which is one in- 
 wardly ^ and Circumcifion is that of the 
 Hearty in the Spirit and not in the Letter, 
 whofe Traife is not of Men^ but of God {0). 
 
 So likewife ill the cafe of Sacrifice^ and 
 other ritual Obfervances (/>), it was the in- 
 ward Principle of humble and dutiful Obe- 
 dience which made them acceptable ; and 
 the outward Ohfervance, when feparate 
 from that, is rejeded as vain and infignifi- 
 cant. Hath the Lord as great T>elight in 
 Burnt-Offerings and in Sacrifices, as in 
 obeying the Voice of the Lord? Behold to 
 obey is better than Sacrifice^ and to hearken 
 than the Fat of Rams (q). Offer unto 
 God Thankfgiving (r), the inward AfFec- 
 tion expi-efs'd by Euchariftical Oblations : 
 this alfo jhall pleafe the Lord^ better than 
 a Bullock that hath Horns and Hoofs (j). 
 
 The 
 
 («) A£ts vii. 5. (0) Rom. ii. 28, 29. 
 
 \p) Seeyefikifis'b Reafonablenei'softhc Chrillian Religion, 
 Vol. 2. c. 15. 
 
 (y) iSam. XV. 22. {r) Pfal. 1. 14. 
 
 (j) — Ixix. 31. 
 
not to he Perpetual 179 
 
 The Sacrifices of God are a broken Spirit {t\ S E R M. 
 the deepeft Remorfe and Compunction oi^^^^p^ 
 the Soul, more acceptable to him than the 
 flaying of Beafts. And where that was 
 wanting, to what purpofe is the Multitude 
 of your Sacrifices unto me^ faith the Lord ? 
 
 Bring no more vain Oblations, Incenfe 
 
 h an Abomination unto mCy the new Moons 
 and Sabbaths^ the calling of Ajfemblies I 
 
 cannot away with wa^ ye^ make you 
 
 cleany ceafe to do evil, learn to do welly 
 &c. («). 
 
 The Prophet y^rfw/ has fpokenof this 
 Matter in fuch Terms, as if the ufe of Sa-^ 
 
 crifices had not been at all prefcribed 1 
 
 fpake not unto your Fathers, nor commanded 
 them in the T^ay that I brought them out 
 of the Land of Egypt, concerning Burnt- 
 Offerings or Sacrifices. But this thing 
 commanded I them, faying, obey my Voice, 
 and I will be your God, and ye pjall be my 
 People {x). Upon which Paflage Maimo. 
 nides moves a Difficulty, how this Decla- 
 ration may be reconciled with Fad, fincc 
 N 2 nothing 
 
 [t] Pfal.U.17. («) liai.i. II— 17. 
 
 (.v) Jer. vii. 22, 23. 
 
1 8o 'The Mofaick haw Jhewn 
 
 SERM-nothincT can be plainer than that God did 
 ^^^ryxi prefcribe the ufc of Sacrifices upon their 
 coming out o^ Egypt , and that the Rules 
 concerning them, do make a principal Part 
 of the Body of the Mofaic Precepts. His 
 Solution of the Doubt is right in the main, 
 tho' it confifts not well with his own Opi- 
 nion of the perpetual Obligation of thofe 
 Precepts. It amounts in fliort to this (>'), that 
 the firft Intention or Defign ofthe Law, was 
 to fecure the Belief and Worfhip of one 
 God, and that what relates to thefe ritual 
 Obfervances being only qf a fecondary na- 
 ture, not inftituted for its own fake, but 
 for the better iecuring of the firft and great 
 cndy is fpoken of as if it had not been pre- 
 fcribed at all, in comparifon ofthe other, 
 which was the thing principally defigned, 
 and had in view even in thofe Prefcriptions. 
 
 I T may be added, that thefe Sacrifices are 
 not expreilly menrion'd in the original Co- 
 venant between God and the People at 
 Mount Sinai {z), but only a general Stipu- 
 lation for Obedience. After which, thefe 
 
 are 
 
 [y] Maimon. More Nevoc. par. 3. cap. 32. 
 {■z) Exod. xix. 3, tS'V. 
 
not to be PerpetudU i8i 
 
 are not raention'd in the firfl: place, but the^^f^^'^- 
 
 AlA. 
 
 moral Precepts of the decalogue come fird, v^v^^ 
 and the ritual Injundions afterwards. Sa- 
 crifice was then prcfcribed in confcquence of 
 this Covenant 5 but the thing dircdly en- 
 cased for, was Obedience, which did vir- 
 tually oblige them to the ufc of Sacrifice, 
 when once it was prcfcribed. The Cove- 
 nant it felf indeed was ratified by Sacrifice, 
 perform'd agreeably to the antient Patriar- 
 chal Rites in ufc before the time of Mo^ 
 fes {a) i but that was no proper or eflcntial 
 part of the Covenant, but only the Method 
 of ratifying and confirming it. 
 
 Now tho' it cannot from all this be ar- 
 gued, that the Inflitutions of this kind may 
 be neglected at Men's own choice and op- 
 tion, fo long as the Precepts requiring them 
 continue in force j yet it may be certainly 
 concluded, that they arc alterable in their 
 own nature, and may be changed or abo- 
 lifh'd at the pleafure of the Lawgiver. Ke 
 ads indeed upon the highcfl Reafon and 
 Wifdom, from whence we may be fure that 
 there were good grounds for their being 
 N 3 once 
 
 {a) Exod, xxiv. 5, l^c. 
 
1 8 2 *the Mofaick Law Jhewn 
 
 SERM-once inftituted. But if the great End and 
 v^ryo View, which was ferv'd by them at firft, 
 may be Tecured afterwards, in another man- 
 ner, more effedliially ; here is then the fame 
 Reafon and Wifdoni in abrogating them, 
 as there was ia appointing them before. 
 But, 
 
 (3.) Thirdly, Our next Argument 
 will rife higher, and fhew that this was not 
 only a poffible or likely Cafe, but that in 
 fad the Mofaick Inftitutions were fo pecu- 
 liarly adapted to the People and Trad of 
 Canaan^ that many of them muft be utterly 
 impradicable under the Reign and Difci- 
 pline of the MeJJiah, whofe Kingdom was 
 to extend over the whole World. 
 
 I T has been obferv'd in general of the 
 ancient Rites, that they were given for a 
 Mark of diftindion between the Ifraelites 
 and other Nations, to keep them as a feled 
 People or Body of Men, fpecially appro- 
 priate to God, and his peculiar Treafure a- 
 hove all Teople {b). But this Peculiarity 
 muft ceafe of courfe, when all Nations be- 
 came fubjed to one Sovereign and one Law 5 
 
 and 
 
 Rxod. xix.5. 
 
not to he PerpetuaL 183 
 
 and there could be no need to fcparatc theSERM- 
 Jews from other People, in religious re-^z-^XJ 
 fpeds, when all People fliould be incorpo- 
 rated in one Body with themfelves. So that 
 all fhould become one Nation., and hTiwcone 
 King over them, Jehovah fhould be one, 
 and his Name one {cc). This therefore being 
 the State of things predifted in the days of 
 the MeJJlahy it remains that the Law which 
 ferv'd for Separation mufl: then expire, and 
 that not only when all Nations fhould be 
 actually admitted, but from the time that 
 an Offer of Admiflion fhould be made them, 
 which breaks down the middle Wall of Par- 
 tition (c)y and cuts off all pretence for natio- 
 nal Diflindtions. Accordingly it is obferv- 
 abkj that many of the legal Inflitutions 
 were plainly adapted to the Jews confider'd 
 as Inhabitants of Canaan j and making an 
 entire Body, diflinft and feparate fron> other 
 Nations. And as they could not be pro- 
 perly obferv'd by themfelves, when difpof- 
 fefs'd of that Country j fo much lefs could 
 they extend to oblige all Nations, when 
 converted and made fubjed to one common 
 Law with them. 
 
 N 4 ■ To 
 
 [li) Zech. xiv. 9. (c) Eph. ii. 14. 
 
184 7Z^ Mofaick La^ Jhewn 
 
 SE R M. X o illuftrate this matter in a few Inrtan-. 
 
 V<Y^ ^^^ • '^^^ Mew Mdoriy or firft Day of every 
 Month, was required to be obferv'd'VCrith 
 the blowing of Tfnfnpets-, and the offctilig 
 of folemn Sacrifices {d)> And this was yet 
 more ftridly enjoin'd on the firft Day of Ytf- 
 ri, which, being the beginning of the Year 
 for fome Ufes With the Jeil'Sj tho' the fc-' 
 venth Month in other refpei^s, was more 
 eminently diftinguifh*d as the Feajl iff 
 Trumpets (e)y and required to be celebrated 
 with the Solemnity of other additional Sa- 
 crifices : to which the ^falmift refers in 
 
 this Defcription -Blow up th^ TYUfHpet 
 
 in the New Moon, in the time appointed 
 on our folemn Feafi-day ,• fof this Was a 
 Statute for Ifrael, and a Law of the God 
 of Jacob (/). Now the Knowledge of this 
 beginning of the Month depended on the! 
 Obfervation of the Thafis of the Moon at 
 Jerufalem (g) j and as their other Feflivals 
 were fixed to certain Days of their Months 
 refpedlively, it follows that the Obfcrvatiott 
 of them muft depend Upon this KnovVl edge 
 
 ; _9r 
 
 {ci) Numb. X. 10 -xxviii.ii, 14. 
 
 {c) Lev. xxiii. 24. Nunlb. xxix. i. 
 
 (/) Pfal. \xxx\. 3,4. 
 
 (g) Vid. MaitoOh. Klddufti Hachodefh, 
 
not to be PtrpttuaL 185 
 
 of the Kalends, or the Term ffom which SERM: 
 the Month began, which could be had on- v^^-y^ 
 ly in Judea^ or fuch places as were near 
 enough to have the notice convey'd. Aild 
 liow then Wri this confift with the univerfal 
 Extent Of the Mejjtah'% Kingdom, when the 
 People of all Nations &rfe forttold to uiiite 
 under him, and be lubjedt to his Law ? 
 
 And iS this creates a difficulty in their 
 monthly and annual Feftivals, fuch as ob- 
 liges them at this day to obferve two DayS 
 together for th^it New M^ons, Which cculd 
 never be the Intention of the Law ; fo there 
 is another to be obferved in their v/eekl/ 
 Feftival of the Sahbath. The fervent h "Da) 
 to be kept holy was computed fVom the i^tt- 
 ting of the Sun on the fixth Day, to its 
 fetting again Ofi the Day following, feut 
 furely this Law Was nev^t deftgn'd to reach 
 to every Country, fitice the Meafure Of 
 Time can never be the fame iil all. At x\\t 
 fame time that it is NOon in Jttdea, it is 
 but Mornihg ifi Btitaih, it is fivenltig in 
 China^ and Midnight in America. So a- 
 gain, whereas the Days and Nights are ftear^ 
 ly of an equal length between the Tropicks, 
 they are in ether Countries either longer 
 
 or 
 
1 86 Tthe Mofaick haw Jhewn 
 
 SE R M-or fhorter at different Seafons of the Year, 
 XIX 
 
 v^Fyx^ in proportion as they are nearer or more re- 
 motely fituated. And in thofe Parts which 
 arc neareft to the Tolesj the Sun remains 
 either above or under the Horizon for fevc- 
 ral Months together, fo as to make it either 
 Day or Night continually. Now under this 
 Variety, how fhould the Sabbaths or other 
 Fcftivals be reduced to any certain Compu- 
 tation ? The Law has plainly made no pro- 
 vifion for this Exigence : from whence it is 
 at lead a reafonable Prefumption, that the 
 Law was only calculated for the Inhabitants 
 of one part of the World, and could not 
 therefore be defign'd for the Subjects of the 
 Meffiahy who fhould be fpread over the 
 whole Earth. 
 
 L E T us look again to their Sabbatical 
 Years returning, anfwerably to the Weekly 
 Sabbath, in a Courfe of feven Years, when 
 the Land was to reft from Agriculture and 
 Tillage, and by a rotation of feven of which 
 Sabbatic Years the grand Sabbath oi Jubilee 
 or general Releafe was regulated and ad- 
 jufted. Now thefc Years were (h) reckon'd 
 
 to 
 
 - {h) Lev. XXV. 9. 
 
' not. to he PerpetuaL 187 
 
 to commence from the Tenth Day of TifrL S E R M. 
 
 XIX 
 or the fcventh Month, which anfwers moft- v^ntO 
 
 ly to our September, after the Fruits both 
 of the Field and the Vineyard were got in, 
 and about five Days before that Feaft of Ta- 
 bernacles (/), which was prcfcribed to be 
 annually obfervcd when they had gather'd 
 in the Fruit of the Land. By this means 
 the Fruits of the (Ixth Year were clearly got 
 in, before that Reft or Geflation of the fc- 
 venth, which the Law prefcribed. But that 
 could be the cafe only in thofe Places where 
 the Seafons keep the fame courfe as in yu- 
 dea, where the Harveft and Vintage fall in 
 or near the fame Months, fo that the regu- 
 lar Obfervation of Sabbatic Years and Ju- 
 bilees might interrupt the Agriculture of 
 their own time only, the fowing and ga- 
 thering of one Year, and not by a different 
 pofitionof the Seafons hinder the gathering 
 of what was fown fome Months before, nor 
 the fowing of that which was to be gathcr'd 
 in the Months following. So that neither 
 was this Law calculated for the whole 
 World, fmce Summer and Winter cannot 
 
 be 
 
 (/) Lev. xxiii. 34, 39. 
 
1 88 The Mofaick Z^'z«) Jhewn 
 
 S£RM. be the fame in all Places, but in proportion 
 Vi<Y'w as the Sun approaches nearer to one Tropick^ 
 he muft of courfe remove farther from the 
 other. And it is remarkable that this Law, 
 tho' given to the Ifraelites^ with the reft 
 of the Mofaick Precepts, forty Years before 
 their entring into Canaan, yet was not to 
 take place till they had adual Poflellion of 
 that Land of Promifc. —When ye come into 
 the Land 'which I give you ^ then fliall the 
 Land keep a Sabhath unto the Lord{ii). 
 
 The fame Obfervation miaht be made 
 in many other Cafes, where the Law plainly 
 confiders them as Inhabitants of ^aleflin^y 
 and in confequence of that prefcribes fuch 
 Rites as would not have been required 
 throughout all Nations. Thus in the Cafe 
 of the Leprofy of Houfes, where the Trieji 
 was to go and view the Place infcded, and 
 perform the Rites of Cleaning on the very 
 
 fpot, the Law is thus introduced When 
 
 ye be come into the Land of Canaan, which 
 I give to you for a ToJJeJJion, and I put a 
 blague of Leprofy in a Houfe of the Land 
 of y out Tojfeffion {k)— And it is obftrvable 
 
 that 
 
 (//) Lev. XXV 2, {i) Lev. xiv. 34. 
 
not to he Perpetual i ^9 
 
 that ill many of thofe Places where their SERM. 
 
 ., A.iA.. 
 
 Rites are prefcribed by an Ordinance for v^v"s.^ 
 ever^ there is this Limitation cxprcllly ad- 
 ded — in your T^wellings^ and throughout 
 your Generations — as it were on purpofe 
 to reftrain it to the time of their inhabiting 
 the Land of C^«^^«. 
 
 But to proceed 5 there were three annual 
 Feftivals, on which all the Males were ob- 
 liged to appear before the Lord at Jerufa- 
 lem[l), and offer according to their ability 
 refpedively ; namely, at the Feafts of ^af- 
 fover, ^entecojiy and Tabernacles : the two 
 firfl: of which were at feven Weeks diftance 
 from each other, and the latter about four 
 Months afterwards. Surely this Law was 
 defign'd for fuch as lived within a reafona- 
 blc diftance of Jerufalem. Surely it could 
 not be meant that the Inhabitants of Bri- 
 tain and of China, of Scythia and the Soii- 
 thern Parts oi Africk (to fay nothing at this 
 time of America) fhould be obliged to the 
 perpetual Fatigue of tedious Journeys, to 
 Ipend the whole Circle of the Year, the 
 whole Circle of their Lives in Pilgrimage 
 
 and 
 
 (/) Dcut, xvi. 16. 
 
I go *The Mofaick Law Jhewn 
 
 SERM-and Travel. How fhould domeftick Cares 
 ^^^Y^ at this rate be provided for ? How fhould 
 the Publick Weal be fecured or promoted ? 
 How fhould Arts and Sciences be ftudied and 
 made to flourifh ? How fhould the common 
 Bufinefs of Life be confulted and purfuedj 
 if all Men in the Univerfe were thus fre- 
 quently gather'd to one certain Point of it, 
 and required to leave their Countries and 
 their Families ? Or if we could overlook 
 thcfe great and manifold Abfurdities, yet 
 what was the City of Jentfakm^ that it 
 fhould receive or entertain fuch innumera- 
 ble Multitudes ? What was the Temple^ or 
 the Altar of Btirnt -Offering, that fuch in- 
 finite Oblations fhould be admitted there ? 
 Who were the Triefts and Levites, that 
 they fliould attend fuch an immenfe Con- 
 courfe of Sacrifices, and that Variety of 
 Offices which would be incumbent on them ? 
 What were the Flocks and Herds of Judea^ 
 that they fhould fupply Victims enough for 
 every one's occafion ? What were the Chan- 
 nels and Sewers of Jerufalem, that they 
 fhould fuffice to convey away the Blood? 
 And yet after all, the difficulty will in- 
 crcafc, if it be rcmcmber'd that there were 
 
 many 
 
not to he Perpetual 191 
 
 many other Occafions for repairing to theSERM. 
 Temple to offer Sacrifice. Many were the ^^-^^ 
 Cafes in which fome legal Pollution, and 
 Trefpaffes of various kinds, obliged them 
 to come and offer their Atonement: and 
 even the Women after Child-birth were re- 
 quired to repair thither both with euchari- 
 ftical and expiatory Sacrifices. Thefe Pre- 
 fcriptions, which were difficult enough to 
 be obferv'd, even by the Inhabitants of Ca~ 
 naan, muft needs appear not only extreme- 
 ly burdenfome, but altogether impradtica- 
 ble, if required of the Inhabitants of all the 
 Earth. From all this it is ftrongly argued by 
 Eufebius (w), that the Mofaick Law could 
 never be defigned for the Difcipline of the 
 MeJJIah^ whofe Kingdom was to extend 
 over the habitable World, and whofe Sub- 
 jeds, for that reafon, could not be required, 
 by an All-wife and Righteous Lawgiver, to 
 refort, in fuch frequency and numbers, to 
 the City of Jerufalem. Shall not the Judge 
 of all the Earth do right ? And can we 
 then believe, that he would rigidly exa6t the 
 
 (/«) Demonllr. Evang. lib. i . Vid. k Spanhem. Dub. 
 Evang. par, 3. Dab. 112. & Wit! . Oeconom. Fcederum, 
 1. 4. c. 14. 
 
 Obfer- 
 
igz ^e Mofaick Law Jkewn 
 
 SER M. ObfePvatiGii of fuch Rites as are utterly im- 
 
 XIX ' ' 
 
 ^^^^,^^. poflibk, that he would require his People 
 
 to deiprt their Families, or leave their Coun- 
 try delolatc, that ho would croud into one 
 City of Canmn^ much greater Numbers 
 , than could be contained in it, or than tho 
 Fruits and Produce of the adjoining Coun- 
 tries could poillbly fupport ? They who can 
 imagine fiich Abfurdities as thefe, will lofe 
 much of that Beauty and Comehnefs, with 
 which the Laws of God have always been 
 difplay'd, will derogate greatly from that 
 Wifdom of the Divine Occonomy, which 
 is one very weighty OiUd powerful Recom^ 
 mcndation of Religion. 
 
 Perhaps it m^iy be urged againft us, 
 that the Moral La^'Ji), which is confclledly 
 in force, is yet impofllble to be perfedly ob- 
 fcrv'd, as well as the Ceremonial. And why 
 theri Ihould that Impoflibility, which can. 
 not vacate the Obligation in one refpecft, 
 be judg'd to do fo in the other ? But who 
 fees not, in this Cafe, the Diftindion and wide 
 Difparity ; that the Impoflibility of obferv- 
 ing the Moral LarjJ to perfedion, arifes 
 not from the Nature of the Law itfelf, but 
 from the Corruption and Infirmity of Man, 
 2 whereas 
 
not to he Perpetual 193 
 
 whereas the Impofliblliry of obferving thefe SERM- 
 ritual Ufagesin all Nations, arifcs from the v^yV* 
 Nature of the Rites themfelves, without 
 any fault or negligence of Mea. 
 
 Again it may be faid, that the Jews 
 aflfert the Perpetuity of the Law as to them- 
 felves only, and do not extend it to the 
 Gentile World. But it was fhewn before 
 that in the Days of the MeJ/iah, the Jews 
 and Gentiles were to be incorporated into 
 one Body, and fhould then become fubje*^ 
 to one Law and one Government. So that. 
 it is in vain to imagine this difcriminati.ng; 
 Law fhould be continued, when the dif- 
 ference of Nations, which gave ground for 
 it, fhould be it fclf abolifh'd. Either then 
 the Law muft be univerfal in its Obligation, 
 or muft be fupcrfeded in the Days of the 
 Mejfiah, whofe Kingdom reaches over all. 
 Befides that the Prophets (as we fhall fee 
 hereafter) have made mention oi^riejis and 
 Levites to officiate, oi Sacrifice and Incenfe 
 to be offered among all Nations: which, 
 however inconfiftent with the literal Pre- 
 fcriptions of the Jewifl) Law, and there- 
 fore necelTary to be myftically interpreted, 
 muft argue atleaft that in the Days ofi^^-^^ 
 O there 
 
194 T^^Mofaick Law jhewn 
 
 SERM. there fhould but one Law and Worfhip be 
 
 XIX. 
 
 XTX 
 
 prefcribed both for the Jew and Gentile, 
 
 Lastly, it may be allcdg'd that in 
 fuch Cafes as are utterly imprad:icablc, God 
 niay fee fit to relax the Rigor of his Laws, 
 and difpenfe with the pundual Obfervancc 
 of them 5 and yet as to all other Matters, 
 the Law may continue in full force, and 
 retain its ancient Obligation. ' But this is 
 an arbitrary Refolution of the Difficulty, 
 without any real Ground or Foundation in 
 the Law it felf. The Inftances which have 
 been mentioned, do make up a main Part 
 of that Body of ceremonial Precepts, which 
 is contained in the Books of Mofes. They 
 are prefcribed in the fame ftrid: and pe- 
 remptory manner with the reft. They 
 are many of them fuch Precepts as are en- 
 join'd by an Ordinance ZZhy^^i for the Age 
 {ot for ever ^ asitufes to berender'd) from 
 whence the Jews (we have feen) do take 
 their principal Argument of Perpetuity. 
 And they are all of them included in that fe- 
 
 vere Sandlion of the whole Law Cur fed 
 
 he he that confirmeth not alt the Words of 
 this Law to do them («). What Reafoii 
 
 is 
 
 («) Deut. xxrii. 26. 
 
72ot to be Perpetual. 195 
 
 there then to imagine, that fo great a Part of S E R M. 
 the ritual Precepts, fhould bedifpens'd with (/VNj 
 and relax'd, tho' no fuch thing was intimated 
 by Mofes, or the following Prophets, which 
 will not argue with greater probability, that 
 the whole was meant to be fet afidc or fu- 
 pcrfeded, and no longer to remain in force? 
 The Convcrfion of the Heathen World 
 was a Cafe forefeen and foretold ; and had 
 it been d-ciign'd they fhould become fubjedto 
 the reft of the Mofuick Precepts, it had been 
 cafy to have made a general exception of 
 fuch things as are imprad:icable, which 
 would at the fame time have ftrengthcned 
 and confirmed their Obligation to the reft. 
 Since no fuch Exception has been made in 
 the LaiJi\ it is too much for us to make it 
 of our own heads j it muft be much more 
 reafonable to conclude there is no need of 
 it, bccaufe the whole Syftcm of ritual Ordi- 
 nances is expired, and fo the Objection of 
 Impolllbility 'is entirely removed and fet 
 afide. Upon this foot we arc able to de- 
 fend the Honour and Conilftency of the 
 Divine Laws, the Harm,ony that is between 
 them, the Order and Beauty of the whole 
 Oeconomy. But they who would alTerc * 
 O 2 the 
 
196 iChe Mofaick Law not Perpetual. 
 ^^j^^ perpetual Obligation of the legal Precepts, 
 v^V^' will have the Difficulty to account how fuch 
 extraordinary, fuch impoflible things (hould 
 be prefcribcd, and yet no Provifion be made 
 to excufe or difpenfe with them in any cafe. 
 There are other Arguments behind 
 to the fame purpofe, taken from the exprefs 
 Predidions that remain of fomeof the Prin- 
 cipal Mofaick Rites to be alter'd or abolifh'd, 
 from the mention o^ another Law to be given 
 by MeJJiah, different from the old one, and 
 from the plain tendency of the ancient Rites 
 to prefigure and introduce the Gofpel Bene- 
 fits : by allwhich it is argued, that the Law 
 was not defigned for an unalterable Difpen- 
 \ fation, but was really fubfervient to that 
 Gofpel Scheme, which began to be propo- 
 fed in Paradife, and was therefore to expire 
 upon the fuller Difcovery and Revelation of 
 it. But enough has been faid already for 
 the prefent time, and the farther Profccu- 
 tion oifthefe Particulars muft^jcleft to ano- 
 ther Opportunity, 
 
 SER. 
 
197 
 
 SERMON XX. 
 
 PRE ACH'D 
 
 April 3. 173Z. 
 
 The Principal Rites of the Mcfaick 
 Law foretold to be aboli/h'd. 
 
 The Fourth Sermon on this Text. 
 
 John i. 17. 
 
 For the Law iz!as given by Mofes but 
 Grace and Truth came by Jefus Chrtft. 
 
 IN order to evince the Abrogation or 
 rather Expiration of the Mofaick 
 LaWy as far as it confifts of ritual or 
 ceremonial Inftitutions ; I have al- 
 ready argued from thefe three Confidera- 
 tions, viz, (i.) From the Nature of thofe 
 legal Precepts thcmfelves, as not being foun- 
 ded in the Rcafon or Relations of Things, at 
 O I kaft 
 
1 98 7Z^ Principal Riies of the 
 
 ^^,3i^-lcaft fo far as that Reafon and thole Rela- 
 V«/"V^s/ tions are difcoverable by us, and lb far only 
 they may be urged as the Grounds of our 
 Obedience. (2.) From that lome of the 
 Mofaick Rites are explain'd, in the Old 
 Tcftament, to have an inward and fpiritual 
 Meaning, whereby it is implied that the 
 matter chiefly defign'd was not the outward 
 Obfervation of the Rite prcfcribed, but 
 fomething of a different kind which was fi- 
 gured and denoted by it, (omething which 
 was no Icfs neceflary before the Prelcrip- 
 tion of that Rite; and as it then rubfilkd, 
 fo it may dill continue, aliho' the external 
 Rite Ihould be aboliflfd by the fame Autho- 
 rity that enjoin'd it. (3.) From that they 
 were fo peculiarly adapted to the People 
 and Trad of Canaan^ that many of them 
 muO: be utterly impradicable under the 
 Reign and Difciplinc of the Meffiah^ whofe 
 Kingdom ^vas to extend over the whole 
 World. It remains now that I go on with 
 fuch other Arguments as may be offcr'd to 
 the fame purpofe. 
 
 (4.) Fourthly, therefore we have ex- 
 prcfs Prcdidions in the Old Teftament, that 
 fome of the Principal Mofaick Rites fhould 
 
 I be 
 
Mofaick Law foretold to he aholijljcl. 199 
 be alter'd or abolifh'd. It may be worth the SER M. 
 while to confider this Matter in three fpe- v.^-y^w' 
 cial Inftanccs j namely, the Ark of the Cove- 
 nant, the Priefthood, and the Sacrifices, 
 which were fuch principal Parts of the Alo- 
 faick Di'fcipline, and lb efTcntial to the Wor- 
 fhip inftituted by it, and many of them cn- 
 join'd to endure for that Jge or Period, which 
 the JeiL'S would have to h^for ever--, that if it 
 fhoiild appear even thefe were defign'd only 
 for a temporary Duration, and were foretold 
 to expire in the Advent of Chrift, there can 
 be little doubt of the reft of the Levitkal 
 Oeconomy, but that all its Rites were cal- 
 culated for the fame end, and were defien'd 
 tolofe their Obligation at the fame juncflurc. 
 For if thofe things were to expire, on which 
 the Law has laid the greateft Strcfs, and - 
 prcfcribcd with greateft Solemnity; who 
 will difpute but other Matters of Icfs im- 
 portance, and dependent upon thefe, fhould 
 of courfe meet the fame fortune with the 
 principal, /. e. expire or be abrogated with 
 them ? 
 
 [I.] First then, ^sto the Ark of the 
 
 Covenant, the Prophecy of Jeremy is very 
 
 O 4 remark- 
 
20O T[Toe Principal Rites of the 
 
 SERM remarkable In thofe T> ays, faith the 
 
 Vn/O Lord^ they Jha/l fay no morey The Ark of 
 the Covenant of the Lord: neither jh all it 
 come to mind^ neither ^ all they remember 
 it, neither fhall they vift it, neither fhall 
 that be done any more (^?).That the Days here 
 refer'd to, are the Days of the Meffiah, does 
 appear from divers Charaders in the Con- 
 text of this place. The Union of the houfe 
 ^Judah with the houfe ofl(i2.c\j the Mer- 
 cy and Reftoration promifed to them both, 
 their great Increafe and Multiplication in 
 the Land, the gathering of all Nations to 
 them to the Name of the L&rdj and the^i- 
 'ving them ^aftors accordmg to God's own 
 \ Hearty do all plainly fpeak that flourifhing 
 
 and univerfal Empire, which is all along af* 
 fured to the Son of T)avid. 
 
 Now the Ark of the Lord was, as 
 it were, " the Center and Compendium of 
 " all legal-Ceremonies, the Throne of God 
 " exercifing a peculiar kind of Jurifdidion, 
 *' and the principal Symbol of the whole 
 *' typical Covenant (b)y From whence it 
 
 is 
 
 [a] Jer. iii. i6. 
 
 {b) Vi«. WitC Q^coDom. fted. I. 4. c. 14. §. 26. 
 
Mofaick Law foretold to he abolijh^d. 201 
 
 is ufually ftyled i\vQArk of the Covenant (0,^ v^r^ 
 and had the Tables of the Covenant repofed v^y^i/, 
 in it, and the whole Law of Mofes in the fide 
 of it, asalfothe Ark of the Teftimony, and 
 thcTe/limony itfelf(^), teftifying, or bear- 
 it\z witnefs to the Covenant God had made 
 with Ifraely and being a ftanding Pledge or 
 Ratification of the fame. It was indeed the 
 
 mod 
 
 [e) It is much difputed among the j^ezvs, whether there 
 v;n% only one Jrk of the Couenant, and that made by Beza- 
 leel, or whether befides that there was another made by 
 Mofcs, according to Deut. x. i . They who fuppofe two, 
 reckon the firft to have contain'd thofe Tables of the Co- 
 fvefiant which were not broken, and to have remain'd in 
 the midft of the Camp, and aftei-wards in other Refting-places, 
 till it was fix'd in the Temple built by Solojnon : And the 
 other they fuppofe to have contain'd the broken Tables, and 
 to have been occafionally carried out into the Wars. But 
 others have more reafonably judgM, that the Ark made by 
 Mofes and by Bezahelv^zx, the lame, the one directing the Pat- 
 tern, the other performing the Workmanfhip, and that it was 
 not allow'd to be carried out into the Wars, or go before the 
 People in their Journeys, but upon fpecial Occafions, ancj, 
 by the Command of God ; as at their firft leaving Sinai, 
 three days "Journey^ to fear ch out a Rejling-p(ace, Num. x. 33. 
 at their paifmg over Jordan to take pofleflion of the Land 
 of Promife, Jofli. iii. 3, ^c. and at the Siege of Jericho, 
 Jofh. vi. 6. We read alfo of its being brought out in the 
 Days of £■//, iSam. iv. 3,5. But that being done without 
 any Divine Warrant, met with Ul Succefs, There is befides 
 this folne mention of an Jrk brought out on other Occafions, 
 iSam.xiv. 18. 2 Sam xi. 1 1 . But this is underflood not to 
 mean the Ark of the Covenant, which contained the Tables 
 of the Decalogue, but another Ark or Chef which was made 
 for the conveniency of carrying with them the facred Ephou, 
 with the Urim and Thummim, that they might be able to 
 confult God on any fudden Emergency, i Sam. xxx.7, 8, 
 Vid. Buxtorf. Exercit. I. Wfioria Arc^ foederis, cap. 3. 
 i^d) Deut. xxxi. 26. Exod. xxvi. 33, Lev.xvi. 13. 
 
20 2 T^e Principal Rites of the 
 
 SERM.mofl: remarkable Symbol of God's Prcfencc 
 v^r^pw/ in the Jewijh Church, and amidft all the 
 Pomp and Splendor of that Temple which 
 was built by Solomon^ there was nothing 
 cfteem'd more facred than this, or regarded 
 with a greater Veneration. The curious 
 Art and Contrivance of the Workmanfhip, 
 the prodigious Coft and Value of the Orna- 
 ments, the Over-layings of Gold, and the 
 Cherubim that overfhadow'd it, its^ being 
 made the Repofitory of the T^ecaloguey and 
 fituate in the moil Holy Place, are all un- 
 queftionable Arguments of the particular re- 
 gard paid to this facred Utenfil. But above 
 all the reft, it is obfervablc, that over this 
 was the Propitiatory or Mercy-Seat^ from 
 whence God was ufed to (hew himfeif pro- 
 pitious or gracious to his People, by his 
 cfpecial Refidence or Inhabitation of that 
 briglu Appearance, which the Holy Scrip- 
 tures call the Glory of the Lord, but 
 the Jewifh Writers Shecinah{e), or the 
 Habitation of the Divine Prefence. From 
 hence God was plcafed fometimes by an au- 
 dible Voice to give Anfwers fuitabiy to the 
 
 Exi- 
 
 (0 nrjv^;. 
 
Mofaick Law foretold to be aholijh^d, 203 
 Exigencies of his People ,• and from hence SERM. 
 indeed the Tabernacle had its Name {f), as v^y^ 
 being in a more efpecial fenfe the Habitation 
 of the Deity, and Place of liis peculiar Re- 
 fidence. For this reafon the Prayers of the 
 People were direfted towards it, their Sa- 
 crifice and Inccnfe were ofFcr'd up before it ; 
 God is faid to have dwelt in the Tabernacle 
 and between the Cherubim, and when the 
 Ark was taken by the ThiliJiineSj the Glory 
 was thought to have departed from Ifrael (^). 
 Upon all which Confiderations the Jews 
 fcruple not to fay, that the whole Levitical 
 IForpjtp was refer d to the Ark and Cheru- 
 bim^ which were as the Heart and Lungs 
 in the human Body {h). 
 
 But great and important as this Symbol 
 was, we fee the Prophet Jeremy foretold the 
 Abfence and utter Abolition of it ; and this 
 not as a Calamity, fuch as the taking of it 
 by the Thilijiines was deem'd, and the final 
 Lofs of it at the Time of the Babylonijh Cap- 
 tivity, but indeed as a Privilege and Note 
 of happy Times, which argues that the Ufe 
 
 of 
 
 (/) xyDu- (p) 1Sa1n.iv.22. 
 
 {h) Cozri par. 2. §. 26." Ita & R.Jchuda Mufcat. apud 
 Juxtorf. deArca feed, c 15. 
 
204 T^e Principal Rites of the 
 
 SERM.of it (hould then be fuperfeded, and Men 
 V^y-O might gladly go without the Shadow, when 
 they had the Subftance, that they fliould not 
 only be witliout the thing, but without ail 
 Value or Efteem for it, without all opinion of 
 its Sandity, infomuch that in the Prophet's 
 Phrafe they fhould no more fpeak ofitj no more 
 remember ity neither fhould U come to mindy 
 neither fhould they 'vifit or feek after it, nei- 
 ther fhould that be done any more. So that here 
 is plainly no room for that Objeftion of the 
 Je'ws,t\\z\. the Abolition of the otherCcremo- 
 nies cannot be infer'd from the Abfence of the 
 ^ry&,becaufe they continued to be neceflary af- 
 ter the Captivity, altho'the ^r^^ was wanting: 
 iince we do not argue mecrly from the y^^- 
 yi-Wf^of that Urcnfd, but from the fctting 
 afide of any Value or regard for it, the put- 
 ting it out of remembrance as of no longer 
 ufe or Significance 5 and all this mention'd 
 as a Privilege or Note of Happinefs. The 
 Lofs of the Ark at the time of the Capti- 
 vity, might intimate there was a time to 
 come when all the ritual Services fhould be 
 abolifh'd : but it was not then attended with 
 the Circumdances here foretold by Jeremy^y 
 it was then remember d with Honour and 
 
 Refpeda 
 
Molaick Lans) foretold to he abolijldd* 205 
 Refped, and the lofs of it lamented as aSERM. 
 grievous Infelicity. \y*sfSi 
 
 Nor have the Jews any better Refuge in 
 that other Pretence, that this is not fpokcn of 
 an utter Abolition of the Arky but only in a 
 certain rcrped(/) ; namely, that i/r^^/ fhouid 
 meet with fuch a ready Submilfion of the 
 Nations, that they fhould have no need, as 
 formerly, to carry out the Ark into the 
 Wars, and encourage themfeives by that 
 Symbol of the Divine Prcfence with the 
 Hopes of Vidory. It does not appear that 
 this was any original Defign of the Ark : and 
 tho' it might be fometimes carried out 
 upon fpecial Occafions, and by the cxprefs 
 Command of God (k)^ yet the only inftance 
 we read of it without fuch Authority, was 
 that in the Days of Eli (/) 5 and certainly 
 the Succefs it met with upon that occafion, 
 could give but little ground for follow- 
 ing the Example. Bcfides that, foon af- 
 ter, upon the Erection of the Temple in 
 the Days of Solomon^ the Ark was (hut 
 up in the moft Holy Place, which is there- 
 fore 
 ' (*• _______^_ 
 
 (i) Menafib Ben-Ifrael Conciliat. in Levit. C^J. 
 {k) See above, p. 201. 
 \l] iSam.iv. 3, 
 
2o6 The Principal Rites of the 
 
 SERM. fore fignificantly call'd the RESTiNG-^/^f^ 
 v^yO of the Lord, and of the Ark of his Strengths 
 (m) the Levltes were then releafed from the 
 Burden of carrying it any more upon their 
 Shoulders (;^), and It was never afterwards 
 removed from its place, till the Temple it 
 felf was rafed and leveled with the ground. 
 It muft then be moft abfurd to imagine the 
 Prophet fhould here foretel the Difufc of a 
 Pradlice, which had been left off Ages be- 
 fore his own time 5 and efpecially that he 
 fhould do it with fuch earneftnefs and varia- 
 tion of phrafe, as cannot be underftood to 
 import kfs than an utter Abolition. Again, 
 
 [2.] Secondly, Another thing which 
 was foretold in the ancient Scriptures to be 
 changed or abolifh'd, was the Levitical 
 ^riejlkood; which will imply the confe- 
 quential Abrogation of all that ceremonial 
 Worfhip, that Train of ritual Obfervances 
 for the fake of which the Triefihood it felf 
 was inftituted and ordain'd. 
 
 The moft inattentive Reader of the 
 Books of Mofes can fcarce forbear obfcrving, 
 
 that 
 
 (ot) zChron. vi. 41. (») zChron. xxxv. 3. 
 
Mofaick Law foretold to be aboliJUd* 207 
 that the Sacrifices, and Purgations, and many ^^^^ 
 other Ceremonies of the Law, were fo in- v^^^^ 
 leparably anncx'd and appropriate to the 
 TriefHy Office, that it was judged a matter of 
 very criminal intrufion for aijy others to 
 
 ufurp or intermeddle in them -that the 
 
 Levites themfelves were only appointed in 
 fome circumftantial matters to attend (as it 
 were) and wait upon the Triejis in the exe- 
 cution of certain inferior Offices; fuch as 
 carrying the Ark upon their fhoulders, flay- 
 ing the Vidims, wafhing away the Blood> 
 and the like ; whilft the Importance of the 
 Ceremony lay upon the Triejis, and could 
 not be legally or warrantably executed by 
 
 ,any other hand that finally i\\\sTriefily 
 
 Office was moft ftridily and rigoroufly li- 
 mited to a certain Line or Succeffion, 'uiz* 
 the Family of Aaron ; fo that no Perfon of 
 any other Extrad:ion could, confidently with 
 the Mofaick Law, be called or qualified for 
 that Station. From all this one cannot help 
 concluding, that if this Order of Aaronical 
 ^rioflhood was at any time to cealc or be 
 aboiiih'd, then the Law which had cnjoin'd 
 it, and whofe moft material Precepts had £0 
 plain a connexion and dependence on it, 
 
 muft 
 
20 8 l^e Principal Rites of the 
 
 SERM. muft of confequencc expire with it, and lofe 
 ^^yO ^^s force and energy. This is the Argu- 
 ment of the Apoftle, and it has a manifeft 
 cogency of Reafon in it : — ^ — The Trieji^ 
 hood being changed, there is made of ne- 
 cejjity a change alfoofthe Law (o). 
 
 Let us fee then what proof we have 
 from the Prophetick Scriptures that the 
 ^riejihood was to be changed or aher'd in 
 the days of the MeJJlah. The whole Of- 
 fice of the Triejihood, the High Trieft- 
 hood in particular, was defigned to figure 
 out the Offices oiChrift, who, as it was 
 foretold by the Prophet Zechary (/»), ftiould 
 not only fit and rule upon his Throne, but 
 fhould alfo be a Trieft upon his Throne, 
 But yet there are fuch Circumftances in the 
 Letter of the Inftitution, as could not confift 
 with Chrift's Inveftiture with that Dignity? 
 which therefore is an Argument that the 
 Literal Triefthood muft expire, when once 
 the Spiritual one of Chriji took place. 
 
 The moft remarkable PafTage to this 
 purpofe, is that from which the Author to 
 the Hebrews has fo ftrongly argued in the 
 
 iioth 
 
 (o) Heb. vii. 12. (/>) Zecb. vi. 13. 
 
Molaick Law foretold to he ahoUjh'd* 209 
 
 iioth Pfalm at the fourth Vcrfe: TO^SERM. 
 
 XX 
 Lord hath fworn and will ?iot repent, thou ^^^^^^ 
 
 art a Trieft for ever, after the Order of 
 Melchifedeck, I have already had occafion, 
 in the Courfc of thefe Ledures, to obferve 
 that this Tfalm was penn d by 'David, and 
 that the Perfon, whofe Honour and Digni- 
 ty is made the Subjed of it, is no other 
 than the MeJJtah, in whom the Regal and 
 Sacerdotal O^QQS were to be united. And 
 tho' the Jews have excepted to this Argu- 
 ment, that the word Cohen does not nece(^ 
 farily fignify a Pricft, but is fometimes ap- 
 plied to fecular Princes, as when Ira the 
 Jairite is faid to be David's Cohen (q)^ his ' 
 
 'Prince, or Chief Ruler, ^nd David's Sons, 
 in general are term'd Cohanim (r) 5 from 
 whence the Targtirn upon the Pfalms would 
 reftrain it to that Signification in this place : 
 yet I judge that Reftriclion muft appear to 
 be unrcalbnable, when it is confidcr'd that 
 the word Cohen, if ufed in a political fenfe, 
 is never put for the lloyal Majclly of the 
 Kings Perfon himfelf, but at mod for the 
 next or chief after him. Since then the 
 
 ('/) 2 Sam. XX. 26. (r) viii. 18. 
 
 Vol. II. P Meffab 
 
2 1 o The Principal Rites of the 
 
 SE R M. Mejjiah is clearly reprefcnted with the Cha- 
 \y^s/\i rader of Majefty, it remains that when the 
 Title of Cohen is afcribed to him, it cannot 
 be underftood in the Political Scnfe, but in 
 the Ecclefiaftical, as it had been anciently 
 afcribed to Melchifedek King of Salem^ who 
 was alfo the Trieft of the moji high God{s). 
 Now this Predidion, that the MeJJiah 
 was to be a ^rieft, amounts to a clear Im- 
 plication that t\iQ Le'vitical^riefihood ^2L% 
 to be abolifli'd, and no more in force. For 
 by the Law of Mofes no Trieji could be 
 admitted who was not defcended of the Fa- 
 mily oi Aaron in the Tribe oi Levi. But 
 it was the indifputable Charader of the Mef- 
 Jiah, that he was to fpring out of the Tribe 
 of jfudah^ and of the Family of T>avid. 
 And therefore if he were invefted with the 
 Triefthood^ the Mofaick Law muft needs 
 be fet afide, which had fo unalienably at- 
 tached that Office to another Family, that 
 when King Uzziah himfelf prefumed to 
 ufurp it, the Indignity was feverely repre- 
 hended by the TrteftSy and their Reprehen- 
 fion was warranted by the divine Vengeance. 
 
 It 
 
 {s) Gen.xiv. 18, 
 
Mofaick Lawfof^etold to be ahoUpod. 2 1 1 
 
 It appertaineth not (fay they) to thee Uzziah, -^ ^^^* 
 to burn Incenfe unto the Lord^ but to the {yysj 
 Tr lefts the Sons of Azron, that are confi cra- 
 ted to burn Incenfe : go outoftheSartiiuarj^ 
 for thou haft trefpajfed^neither Poallit be for 
 thine honour from the Lord God (t). By 
 all which we fee with what reafon the A- 
 poftle has pointed his Argument to this pur- 
 
 pofc : For he (fays he) of'-jijhom thefe 
 
 things are fpoken^ pertaineth to another 
 Tribe y of which no man gave attendance 
 at the Altar 5 for it is evident that our 
 Lord fprang out of Judah, of which Tribe 
 Mofes f^ake nothing concerning ^rieft-> 
 hood (u). 
 
 Besides, the Tfalmift expreflly refers 
 him to another Order of ^ricfthood, and 
 thereby clearly intimates the Infufhciency of 
 the Order then fubfifting to bring them to 
 perfcdiion. For (as the fame Author to the 
 Hebrews excellently argues) if Terfedton 
 were by the Levitical Triefthood, what 
 further need was there that another T'rieft 
 fhould rife after the Order ^j/'Melchifedek, 
 and not be called after the Order of A^.- 
 P 2 ron ? 
 
 (/) zChron.xxvi 18. («) Hfb.vii.13, 14, 
 
212 ^he Principal Rites of the 
 
 SERM. ron(^)? And again, It is yet far more 
 \^-^^f^sj evident : for that after the fimilitude of 
 Melchifedeck there arifeth another Trieft 
 ijfjho IS made^ yiot after the Law of a car- 
 nal Commandment ^ but after the Tower of 
 an endlefs Life (j) -•, i. e. who tranfmits not 
 , his Trieflhood in Succellion to others after 
 
 him, but continues himfclf a Trieft for 
 ever: for To the Courfe of the Argument 
 
 implies, The Law maketh Men High' 
 
 Triefis which have Infirmity (2;), and ad- 
 mits a Succeflion of many Priefts, becaufe 
 they were not fuffefd to continue by reafon 
 of 'Death : But this Man, becaufe he con. 
 tinueth ever, hath an unchangeable Trieft^ 
 hood {a)y and is confecratedfor evermore {b). 
 The Apoftle alfo has laid ftrefs on the So- 
 lemnity of the Expreilion, inafmuch as not 
 without an Oath he was made Triefi (^), 
 which (hews the Immutability of the things 
 and the Perfedion of his Triefthood above 
 the legal. The Lord s\^are, and will not 
 repent^ Thou art a Trieft for ever^ after 
 the Or^/^r <?/" Melchifedeck. 
 
 Aft er 
 
 {x) Heb.vii. \\. (j) ver. 15, i6. 
 
 (2;) ver. 28. [ix) ver. 23, 24. 
 
 \h) ver. 28. [^c) ver. 20. 
 
Mofaick Law foretold to he aboUpjd. i\ 3 
 
 After this, wc may the lefs wondei'SERM 
 to find it mentioned by Ifaiahy as the Pri- \^y-\/'>j 
 vilcge of the Gofpel-TidTies, that God would 
 take unto him Triefts and Levites out of 
 all Nations {d)y not legal Pri efts and Levites 
 (that imports a palpable Abfurdity!) but 
 luch as might be proper Subftitutes and Mi- 
 nifters of this great High-Trieji, who was 
 to be taken from the Tribe of Judah : We 
 may the lefs wonder to read of an Altar 
 to be creded in themidfi tf/ Egypt {e\ nay 
 and that in every place Incenfe fhould be 
 offer d to his Name (/), which was limited 
 of old to the Temple of Jernfalem. The 
 ^Priefts and the Levites^ the Altar and the 
 Incenfe hzrc foretold, are called fo by a Fi- 
 gure : but the very Tranllation of thcfb 
 Names to Perfons and Places difqualified by 
 the Law, implies the Diilblution of the Law 
 that had ordain'd them. But, 
 
 . [3.3 Thirdly, The Ccflation of the 
 legal Sacrifices will deferve to be more at- 
 tentively confider'd by it felf. It cannot be 
 denied but thefe made up a great part of the 
 P 3 ccrc- 
 
 (^ Ifjii. Ixvi. 21. [c) xix. 19. (/) I^.Ial.i. M. 
 
214 ^^ Principal Rites of the 
 
 ^ER M. ceremonial Precepts, from whence the name 
 V^V^ ^^ Sacrifice is fometimes put to denote the 
 whole Apparatus of the ritual Worfhip. 
 And therefore if thefe were to ceafeand be 
 laid afide in the days of the MeJJlahy there 
 can be little doubt but the whole Body of 
 ceremonial Inftitutions would fall with them. 
 Now that they were to expire, has been al- 
 ready argued from the Realbn of the thing, 
 becaufe they were limited to the Temple of 
 Jerufalenij and therefore could never be 
 attended by theSubjcds of a Kingdom dif- 
 perfed throughout the whole World. It is 
 likewife a natural Confequencc of what was 
 faid before, concerning the Abolition of the 
 Aaronicdl ^riejihood. For the principal 
 End of that Inftitution, was to prcllde in 
 the offering of Sacrifice and Incenfe : but 
 if the ^riefthood it fclf muft be abolifn'd, it 
 fhould feem that the Sacrifices were to be 
 ofFer'd no more. 
 
 But the Method of my Argument at 
 prefent requires me to produce fome cxprefs 
 Prediction, that the Sacrifice it felf fhould 
 be abolifh'd. And fuch a one we meet 
 with in the famous Prophecy oi1)aniel con- 
 cerning the coming of the Mejfiab within 
 3 feventy 
 
MoJaick Law foretold to be ahoUJIod* 215 
 feventy Weeks. That that Paffage relates S ERM. 
 to the coming of MeJJiah^ and is fairly ap- n^y^ 
 plicable to no one elfe, I have already made 
 appear in a Difcourfe by it felf. And a- 
 mong other things there foretold to be 
 
 done by him, it is expreffly faid- He 
 
 pjall confirm the Covenant with many for 
 one Weeky and in the midft of the Week he 
 pjall caufe the Sacrifice and the Oblation to 
 ceafe {g). The Covenant to be confirm' d 
 by him, is reafonably underftood to be that 
 new Covenant y which we (hall fee hereafter 
 was to be made in his days, different from 
 that which had been made of old with their 
 Forefathers by the hand of Mofes, And at 
 the time of ratifying this new Covenant, he 
 fbould caufe the Sacrifice and the Oblation 
 (the Rites eftablifhed by the former Qove^ 
 nant) to ceafe, and be no more. This, be- 
 ing the time at which the Verfe before had 
 told us he was to be cut ^T^himfelf, does 
 aptly call to mind the Predidion of ano- 
 ther Prophet, that his Soul fhould be made an 
 Offering for Sin (gg) ; and fo ratifying this 
 new Cove?iant with his own Blood, as of 
 P 4 a 
 
 ig) Dan. ix.27. [gg] Ifai.Iiii. lO. 
 
2 1 6 l^he Principal Rites of the 
 
 S ^^^' ^ Lamb without blemifh and without fpot, 
 \^y^\j a full and perfed Sacrifice for Sin, fhould 
 of courfe put an end tothofe typical Atone- 
 ments of the Law, whofe whole Virtue con- 
 filled in (hewing forth this future Sacrifice, 
 and muft be loft, or at an end, when once 
 It had becnadually offcr'd. 
 
 I may have farther occafion to purfue this 
 Argument hereafter. At prefent we may 
 add, that the renting of the Veil of the 
 Temple, at the Time of our Saviour's Cru- 
 cifixion, gave a fignal Teftimony to the Ex- 
 piration of the legal Myfteries j and the De. 
 flruftion of the Temple in the fame Agc^ 
 where only Sacrifices could be ofFer'd by 
 the Law, with the utter DifiTolution of the 
 whole Jewijh Polity, and the baffling of 
 all Attempts that have been made to reftore 
 the People, or rebuild their Temple ever 
 llnce, has caufcd anadual cefiationofthofe 
 bloody Sacrifices, that fince their Signifi- 
 cancy ceafed at the Appearance of the Anti- 
 type, their Continuance might no longer 
 be permitted. 
 
 T H E s E are the hiftanccs which I thought 
 
 lit to give out of the Predidlions of the Old 
 
 Telhmcnt, concerning fome principal Mat- 
 
 3 tcrs 
 
Mofaick Law foretold to he abolijh'd, 217 
 
 ters of the Law, which were to be fet afideSERM. 
 
 XX. 
 or fuperfeded in the days of the MeJJiah. v^y^ 
 
 And to tliefe it may be proper to add, 
 
 C4.] Fourthly, Some traditional Sen- 
 tences deliver'd by the ancient Rabbins, 
 which contain fome footfteps of a general 
 Opinion received among them, that a great 
 alteration fhould be made in the Precepts of 
 the Law. To this purpofe is that Saying 
 recorded of fome of them, that all Obla- 
 tions (except the Eucharijlical) jhall ceafe 
 in the future ylge-, the Age of the Mef- 
 Jiah Qj). I ftay not now to enquire what is 
 here meant by Eucharijlical Oblations, nor 
 to examine the Reafon why they are fup- 
 pofed to continue when the reft are abrogji- 
 ted. It may fuffice at prefent to obferve, 
 that from hence it appears to have been the 
 Opinion of fome ancient Doctors, that ma- 
 ny of the Sacrifices appointed by the Law, 
 as well thofe which were offered in purga- 
 tion of fome ritual Unclcannefs, as thofe 
 
 which 
 
 "1*7 n'nin uD'7U:;i< W T\1U2. Jakut. ad Imem Ezr^c, 
 citante VorlUo, in net. ad cap. 13. Abarbancl. dc cap. fid. 
 P^S- 59' 
 
21 S The Principal Rites of the 
 
 SERM which were termed Sin or Trefpafs'Offer- 
 
 \^^rY>^ ings^ and that whether for private Perfons 
 
 or the Body of the People, were to be fu- 
 
 perfeded in the days of the MeJJiahy and 
 
 no more in ufe. 
 
 To, the fame purpofe they have another 
 Tradition, that all Fejiivals p}allceafe, be- 
 Jides the Feajl of ^urim and the ^ay of 
 Expiation (/). There is no reafon to be 
 given why thefe fhould be excepted, when 
 all the reft were to expire, the Feafts of 
 'Paffover and ^entecofiy of Trumpets and 
 of Tabernacles^ which were moft folemnly 
 inftitutcd in memory of their Redemption 
 out of Egypt, the Delivery of the Law 
 from Mount Sinai, and other Wonders 
 wrought in the Wildernefs. And if the 
 Law V\^as to ccafe in thefe Particulars, which 
 had fo plain a tendency to preferve its Ho- 
 nour and Efteem, this cannot but greatly 
 weaken the Obligation of its other Pre- 
 cepts, and afford a ftrong prefumption that 
 they alfo fhould fall with them. 
 
 *T I s a very lame Evafion which Abarba. 
 nel has recourfe to in this matter, that the 
 
 Tradi, 
 
 X C2"'"i*£Dn Vajikra Rabba apud Vodlium ut fapra. 
 
Mofaick Law foretold to be aholijh^d* 219 
 
 Tradition implies not an utter Abolition of SERM. 
 
 XX 
 the Feftivals themfelves {k\ but only an v^n/O 
 
 Oblivion of thofe Benefits, upon occafion 
 of which they had been inftituted j becaufe 
 the Deliverance to be wrought by the Mef- 
 fiah (hall fo far exceed all others, that the 
 People of Ifrael^nW no more attend to the 
 Remembrance of thofe Wonders which 
 God wrought for them, when he brought 
 'em out of Egypt 5 according to that of the 
 Prophet y^r^w/, They jh all no more fay the 
 Lord liveth, "juhich brought up the Chil- 
 dren of Ifrael out of the Land of Egypt : 
 but the Lord livethy which brought up^ 
 and which led the Seed of the Houfe of 
 Ifrael out of the North Country^ &c. (/) 
 This is a Sokuion neither applicable to the 
 Cafe, nor confident with it felf, and there- 
 fore fcrvcsonly to confirm the Truth which 
 it fo feebly oppofes. It is not applicable to 
 the Cafe, becaufe the Tradition is exprefs 
 for the Ceffation of the Feftivals themfelves. 
 It is not confiftent with it felf, becaufe the 
 principal End of thofe Feftivals (next to 
 
 theit 
 
 [k) Rofli Amana feu de cap. fid. c. 13. 
 (/) Jcr. xxiii. 7,8. 
 
2 20 The Principal Rites of the 
 
 ERM. 
 XX. 
 
 S E R M. their typical Relation, which the Je-ws dif- 
 own) was to prefer ve a grateful Memory of 
 
 ancient Benetits 5 and therefore if thofe Be- 
 nefits themfelves fhould be forgotten, it 
 will imply the Fcftivals to be no more in 
 ufc. 
 
 I know not what can be replied to this, 
 except it be, that the Deliverances wrought 
 by the MeJJiah may happen, and the An- 
 cients did believe (/») they fhould, at the 
 very Seafon of thefe Fcftivals 5 and then the 
 leftivals themfelves may be continued, but 
 
 inftead 
 
 {m) This appears from the LXX Verfion of Jer. xxxi. 
 {which is in them thexxxviii.) 8. where to thofe Words of 
 the Prophet — Behold I vAll bring themfrotn the North Coun- 
 try, and gather the?n from the Coajls of the Earth thofe In- 
 terpreters have added this Charafter of the Time — \v iofjn 
 (fctiriK, uitheFeaftofthefaffo'ver. To the fame purpofe fome 
 have underftood that of the Prophet Micah, (vii. 15.) Accor- 
 ding to the Days of thy coming out of the Land 0/" Egypt <w/// / 
 '/he^ unto him mar^vellous things. And when the Converts from 
 Heathejiifm in the latter Days are required to keep the Feaji 
 of Tabernacles (Zech.xiv. 16, 17, 18, 19.) it has been thought 
 to intimate that the great Deliverance of the Church fhould 
 be effedled at that Seafon of the Year. St. Jerom in Mat. 
 XXV. 6. mentions both 3.yenx)ip Tradition, that Chriji was 
 to come at Midnight after the Example of the Egyptian Pajf- 
 C'ver, and likcwi'.e an y/;5oy?ij//V^/ Tradition, that Chrifs le- 
 cond Coming was expefted before Midnight on Eajler-Eve. 
 And to this vv'c may add what Ohadiah de Barte7iora mentions 
 in his Comment on t\iQ Mijhna {^di tit. Megillah, cap. 3. §.5.) 
 which is thus in Surenhnftus?, Tranflation : Nam traditione 
 tenemus quod refurreSio mortuoruvi fiet in fejlo Pafchaiis^ dff 
 belluin (Jog iif Magog in fjlo Tahcrnaculorum . 
 
Mofeick Law foretold to be ahoUJUd, 221 
 inftead of being applied to the Commemo-SERM. 
 ration of thofe ancient Deliverances, they s^y^ 
 fhall be then applied to thofe new and great- 
 er Deliverances wrought by the MeJJiah at 
 the fame Seafon of the Year. But I anfwer, 
 that even this is inconfiftent with the Con- 
 tinuance of the Law, which not only pre- 
 fcribes the Feftival, and the Services pecu- 
 liar to it 5 but likewife the exprefs Comme- 
 moration of thofe ancient Deliverances, and 
 that they fhould carefully inftrud their Chil- 
 dren from Age to Age in this Meaning of 
 thofe Services. So that whilft the Laws 
 prefcribing them were fet afide, they would 
 then no longer be Mofaick Feftivals. Or if 
 that can be fuppofed to be fulfiU'd by com- 
 memorating another Deliverance, this will 
 greatly countenance our typical Expofition 
 of the Law, and argue that its literal Pre-« 
 fcriptions may myftically be refer'd to Mat- 
 ters of another nature, and in future times. 
 
 1 fhall mention but one Inftance more, to 
 fhew that the ancient Jews expeded an Al- 
 teration of the Law in the days of the AleJ^ 
 Jiah j and that is in refpcd of the Prohibi- 
 tion of Meats. JVhatfoever Creature is 
 unclean in this Agey i. e. under the Mo- 
 faick 
 
222 The Principal Rites of the 
 
 ^^^'^faick Difcipline, 'tis faid (w) God fhall make 
 \^'yf\j it clean in the Age to come^ infomuch that 
 even Swine s Flejh fhall be lawful to be 
 eaten; which is therefore faid to have its 
 name from a Root that fignifies to (o) return 
 or be brought back into ufe. Now who- 
 ever obferves with what rigour the Law has 
 enforced thefe Prohibitions, and how fcru- 
 puloufly the Jews have all along abftain'd 
 from Meats forbidden, cannot but prefage 
 the Abrogation of the Law with thefe Ob- 
 fervances j or in other words, that before 
 the eating of thefe things can be dcem'd 
 lawful, the Law it felf mull be fet afide 
 which had forbidden them. 
 
 Abjrbanel has fuggefted (/>) two So- 
 lutions of the matter, which appear to be 
 nothing elfe but the wretched Refuge of a 
 baffled Difputant, and do really betray the 
 Caufe which they fo weakly defend. One 
 is, that this may be underftood, not of a 
 
 total 
 
 nn^« inisa t\-2T\ t\\t\ aT^yD PKOUiiy ncnin 
 
 S<a*7 l^ny? Berefhith Rabbaad Gen. xli. i. apad Ray- 
 mund. Martin. Pug. Fid. par. 3. dift. 3. cap. 12. §. i. 
 Vid. & Galatin. de Arcan. Cathol. Verit. lib. 11. cap, X2. 
 Vid. & Grot, de Verit. Relig. Chrift. lib. 5. §.9. 
 
 (0) 'V^n from ")tn Vid. Galatin. ut fupra. 
 
 Xp) Rofli Amana cap. 13. 
 
Mofaick Law foretold to he aboUJh''d. 223 
 total Abolition, but only of a temporary SERM. 
 Sufpenfion of thefe Precepts, that in cafe wy^ 
 of fome extreme Neceflity, the Diftindion 
 of Meats might be fet afide or fufpended for 
 a time. But befides that the Law has made 
 no fuch provifion for any Cafe whatever, 
 and this is a Cafe not more to be expeded 
 in the Days of the MeJJiah, than in the Ages 
 before him : Befides this, it is clearly men- 
 tioned as the Privilege of the future Age, to 
 be free from fuch Reftraints, and have all 
 Meats reftored to their primitive Indiffe- 
 rence; which argues it not to be meant o^ 
 any occafional Relaxation of the Law, but 
 of a total Abolition. 
 
 H E fuggefts farther, that thcfe Difpenfa- 
 tions themfelves being matter of Tradition, 
 may be undcrftood to be of the Subftance of 
 the Law, becaufe the Law, taken in its 
 whole latitude, includes not only the Books 
 written by Mofes^ but likewife thofe Pre- 
 cepts which were dcliver'd by word of 
 mouth, whereby the written Law is ex- 
 plain'd, and Rules laid down for amplifying 
 or reftraining it in time to come : and then 
 fuch Reftridions taken from the Subftance 
 of the Law, ought not to be reckoned Con- 
 tradictions 
 
2 24 ^he Principal Rites of the 
 
 SERM.tradidions to it. But till the Authority of 
 \J^y^ this Oral Law is eftablifh'd, and the way 
 fliewn for preferving it pure and uncorrupt ; 
 it is too obfcure and precarious a Principle 
 to give us any real Satisfadion. Befides 
 that in effed it vacates the whole written 
 Law, to fuppofe it liable to Change and 
 Alteration by that which is unwritten^ 
 which, how it may confift with the Honour 
 of the Divine Oeconomy, and the Opinion 
 they fo ftiffly contend for, of the Perpetuity 
 of legal Rites, let them, who advance the 
 Paradox, confider at their leifure. 
 
 S o far then we have obferv'd fome prin- 
 cipal Rites of the Mofaick Law, which 
 were exprelTly pointed out to be alter'd or 
 aboliih'd. And if then (tofumupali) the 
 Ark of the Covenant was no more to be 
 efteem'd of any value or fignificance : If the 
 Aaronlcal Triejiood was to lofc its Sandi- 
 ty and Privilege ; If the Sacrifices and Ob- 
 lations of the Law were to ceafe and be no 
 more : If the Fefiivals ordain'd by Mofes^ 
 in memory of national Advantages, were 
 no more to be obferv'd: If the Diftindion 
 of Meats was to be wholly abrogated, fo 
 
 that 
 
Mofaick Law foretold to he ahchJUd, 225 
 
 that allfliould be alike clean or indifFercnt :SerM. 
 
 XX 
 What then can we think of the whole Body ^.^^^s^ 
 
 of the Mofaick Precepts, of which thcfe 
 
 made up fo great a parr, and had the reft 
 
 fo clearly conneded with them ? 
 
 The next Argument to be offer'd to the '' 
 fame purpofe will betaken from the exprefs 
 mention of ^w^/'/'^r Law to be given by the 
 MeJJiah^ different from the old one. But 
 of that at another Opportunity. 
 
 Vol. II. 
 
 Q, 
 
 SER. 
 
226 
 
 SERMON XXI. 
 
 PRE ACH'D 
 
 May I. 173Z. 
 
 A new Law to be given by Mejfiah^ 
 which was prefigured by the old 
 one. 
 
 The Fifth Sermon on this Text. 
 
 John i. 17. 
 
 For the Law was given by Mofcs, but 
 Grace and Truth came by Jefus Chrifl, 
 
 HAVE already argued for the Expi- 
 ration of the ceremonial Precepts of 
 the Law of Mofes from thefe four 
 Confidcrations, 'viz, (i.) From the 
 Nature of rhofe Precepts, not founded 
 in the Reafon, or Relation of Things. (2.) 
 From the IpiritualExplication that is made of 
 fome of them in the Old Tellament itfelf. 
 
 (3) 
 
A new Law to he given • t?y Meffiah. 227 
 (3 .) From there being many of them peculiar- S E Pv M. 
 Jy adapted to the People and Trad of Canaan^ l/VNJ 
 whereas the Mejjiah\ Kingdom was to extend 
 over the whole World. And (4.) from the 
 exprefs Predictions that occur in Scripture^ 
 of fome of the principal Mofaick Rites to be 
 alter'd or abolifli'd : Which Argument was 
 Jargely ftated in the laft Dilcourfe, from the ' 
 Inftances of the A^k of the Covenant y and the 
 Aaronical^riefthood 2Xidi Sacrifices ^ befidcs 
 fome concurrent Fragments of Tradition, re- 
 maining to the fame purpofc, concerning the 
 legal Oblations^indi Feffiva/s,2Lnd Diftindion 
 of Meats. From hence I proceed now, in the 
 
 (5.) Fifth place, to infer the fame 
 Conclufion from the exprefs mention that 
 is made of a new Law or Covenant to be 
 given by MeJJlah^ different from the old onz 
 which was given by Mofes, 
 
 I T is infifted by fome, that as the Cave^ 
 nant of the Meffiah is a Covenant of Grace 
 and Mercy, importing the Pardon of Ini- 
 quity, and the Juftiiication of thofe who by 
 the Covenant of Works arc liable to Punifh- 
 menr, he cannot for that reafon in a pro- 
 per Scnfe be term'd a Lawgiver^ which 
 Q^ 2 would 
 
228 A new haw to be 
 
 SERM. would import the Prefcription of certain 
 v^r>Jp^' Terms of Duty, with the Sandion of Pe- 
 nalties annex'd to them. So that tho' there 
 are Rules of Pradtice fet before us in the 
 Gofpel, yet thefe are thought by fuch Per- 
 fons not to be given properly under the no- 
 tion of a LaWy in which view its Obliga- 
 tion muft be fetch'd from the former Co- 
 venant, but propofed as the Refult only of. 
 that gracious Aid and Afliftance, which is 
 vouchfafed us by the Spirit of Chrift^ to dil- 
 charge fuch Obedience as God will now ac- 
 cept by pardoning our Defers. And thoV 
 again there are Penalties threatened to the 
 Difobedient, yet this is confider'd, not as 
 any thing introduced by the Gofpel, but as 
 the Remainder of the former Law or Cove- 
 nant of Works, to the Curfe and Con- 
 demnation whereof they are ftill expofed, 
 who, by negleding the Motions of the 
 Spiritual Life, do forfeit the gracious Terms 
 and Conditions of the Gofpel-Covenant. I 
 fhould be loth to difputc about the ufe of a 
 Word, if we can be brought to agree, in the 
 main, as to our Notion of the thing. And 
 therefore, fmce the Difpenfation of the Gof- 
 pel is indifferently tcrm'd in Scripture a 
 
 Laijj 
 
given hy Messiah. 229 
 
 Law or Covenant ^ I fhall ufe thole Terms S^^^,^"^- 
 promifcuoufly as I find them, and fhall have v^ry^si/ 
 enough from them, on either Scheme, to 
 anfwer the purpofe of our prefent Enqui- 
 ry. Withal it ihould be noted that the Jews 
 themfelves, how zealous foever for the Per. 
 petuity of the Mofaick Law, have yet fome 
 Fragments of Tradition ftill among them, 
 which fpeak of a new Law to be given by 
 MeJJiah {a)^ and look upon all other Laws 
 as Vanity in comparifon of that. 
 
 The Predidion of a Trophet like unto 
 Mofes {b) has been formerly explain'd (^), 
 and rhewn to relate not to a SucceJJion of 
 prophets thro' many Ages, to whom the 
 Charaders of that Predidion can never be 
 afcribed, but to one fingle Prophet more 
 eminent than the reft, which could be no 
 other than the great and long-expc6led Mef- 
 Jiah. At prefent it is material to remind 
 you of that part of [the Predidion, where 
 God promifes to put his Words into the 
 Mouth of this Prophet, that he t^\^\. fpeak 
 Q, 3 unto 
 
 {a) Vid. Raymund. Martin. Pug. Fid. par. 3. dift. 3. 
 cap. 20. Item Vorftii Annot. ad Abarbanel decap. Fidei 
 «ap.i3. pag. 59. 
 
 (^) Deut. xviii. 15—19. (0 Serm. VIII. 
 
230 A nenjD Law to he 
 
 SEKM.fj^jQ them all that God fhould command 
 {y^Y^ ^^^^' requiring the People ro hearken unto 
 him, and denouncing heavy Vengeance in 
 cafe of their negled. The ground of this 
 Prediction was that Terror and Amazement 
 which had feized the People, when they 
 heard God,with a tremendousVoice, deliver* 
 ing the ten Words or Command?nents from 
 Mount Sinai^ which moved them to peti-^ 
 tion, that he would no more fpcak to them 
 in that manner, but make known his Laws 
 by the Miniflry of Af^T/^j-. They were not 
 only gratified in this Matter of their Requefl:, 
 in that the Sequel of God's Laws was firfl: 
 delivered to MofeSy and by him reported to 
 the People, and introduced accordingly in 
 this Style or Form of Expreflion-^T'^f Lord 
 faid unto Mofes, thus thou fhalt fay unto 
 the Children of Ifrael {d) : but they xyere 
 ailiired moreover that in time to come, ano- 
 ther Proph'et fhould arife, who fliould deli-^ 
 ver all God's fFords in the fame cafy and fa- 
 miliar manner, and he would no more in- 
 terpofe with that lawful Pomp and Solemni- 
 ty which he had ufcd in the pronouncing 
 
 of 
 
 j^<^ L..ua. aX, 22. 
 
given /J^Messiah. 231 
 
 of the ^ccfJop-ue. This carries an Intima- S E R M. 
 
 XXI 
 tioa that the Mofaick Difcipline would then v^^yxj 
 
 have reach'd its Period, that till then the 
 Words fpoken by Mofes would be the (land- 
 ing Rule for the Diredion of the Church, 
 but then there would be cccafion for ano- 
 ther Prophet to deliver anew the f Fords or 
 Will of God 5 and tho' the fubftantial Parts 
 of Duty are fixed and unalterable, yet 
 they might be propofcd or enforc'd after 
 another manner, and taught with greater 
 Perfpicuity. 
 
 Particularly it deferves to be re- 
 member'd, that the Mofaic Law was dcli- 
 ver'd only to the Hebrew Nation. Hear O 
 Ifrael, was the Style oi Mofes : and the Lord 
 OUR God^ was the Title by which they 
 diftinguifh'd the true Deity from all others as 
 appropriate to themfelves. But as the King- 
 dom of MeJJiah has been (hewn to extend 
 over the habitable World, fo it is exprcffly 
 noted by the Prophet Ifaiah, that his Law 
 or Difcipline fhould reach to other Nations 
 . — and the IJles (fays he) jhall wait for his 
 Law {e)y i. e. thofe Parts of the World 
 
 0^4 which 
 
 (e) If^.xlii.4. 
 
232 A new Law to be 
 
 SERM.^vhich were moft difficult to come at, and 
 W^^ ^^ which they were ufed to travel by Sea 
 from Jiidea^ fhall attend to his Dodrine, 
 receive his Inftitutions, and fubmit them- 
 felves to his-Authority. Now tho' this does 
 not import any Akeration in the fubftantial 
 Parts ot Duty, wiiich muft be eternal as thofe 
 Relations upon which they arc founded, and 
 that Divine Sand::ty to which they are con- 
 formable j yet it cannot but import a material 
 Change in the outward Oeconony or Me- 
 thod of Difpenfation, when the Divine Law 
 Ihould reach to thofe who fcem'd to have been 
 difregardcd, and be propofed without thofe 
 Circumftances of Terror and Amazement, 
 %vhich attended the Delivery of the ^^f^- 
 logtie from Mount Sinai. 
 
 Another remarkabl c Paflage to this 
 purpofc, is that of the Prophet Jerejny (f), 
 which is {Irongly urg'd in the Epiftle to the 
 Hebrews (^g). Behold the Tiays come-, faith 
 the Lord J that I 'ujtll make a new Cove- 
 nant 'With the Houfe of Ifrael, and with 
 the Houfe of ]udah, not according to the 
 Covenant which I made with their Father s-t 
 when I took them by the hand to bring tkem 
 
 Otit 
 {/) Jer. xxxi. 31, 32, 33, 34, {g) Heb. viii. 8, kz. 
 
given ^Messiah. 233 
 
 out of the Land ^/ Egypt, the "johkh ^^j'SERM 
 Covenant they brake ^ alt ho I was an Huf" o^yO 
 hand tmto them, faith the Lord. But this 
 fa all be the Covenant that I will make with 
 the Houfe of Ifrael j After thofe days, 
 faith the Lord, I will put my Law in 
 their inward T^arts, and write it in their 
 Hearts^ and I will be their God, and they 
 Jhall be my People. And they [hall teach 
 710 more every Man his Neighbour ^ and eve- 
 ry Man his Brother, faying know the 
 Lord, for they fhall all know me from the 
 leaji of them unto the greatefi of them, 
 faith the Lord : for I will forgive their 
 Iniquity, and will remember their Sins nQ 
 more. 
 
 The mention of a new Covenant, as the 
 Apoftle argues, implies the other to which 
 it is oppofcd, to be old, and growing out of 
 4atc. Now that other plainly was not the 
 Covenant of Works fimply confider'cljwhich 
 had been given to Man originally in the 
 State of Innocence, and was quickly vaca- 
 ted by the Covenant of Grace made with 
 him after his Apoftacy. But it was the Si- 
 nait ica I Covcnznt, made between God and 
 Jfrael, after their coming out of Egypt-, ^ 
 
 and 
 
234 ^ 7^^'^ Law to he 
 
 SE R M. and this confider'd as an outward Paflc,. con- 
 ,^J^^_^ firmed by typical Sacrifices and the fprinkling 
 of Blood, and containing as well litual a:- mo- 
 ral Precepts, to the pundual difcharge of 
 which, the People hud obliged themfelves,by 
 faying, Ail that ike Lord hathfaid^ --jve "ui'iU 
 do^ and be obedient (16). If this be :; ken 
 "with a view to the inward Meaninri and De- 
 fign of the whole, it will then be underftood 
 to refer to that Covenant of Grace, which 
 took place (as was faid) from the time of 
 Man's Apoftacy, and is the only Method of 
 Acceptance with God, under every Oecono- 
 my or Difpenfation. But when it is confi- 
 der'd literally, for a rigorous Prefcriprion of 
 outward Precepts on the one hand, and an 
 Engagement for the ftriO^eft Obedience on 
 the other; it is then a diftind thing from 
 the Covenant of Grace, and properly op- 
 pofed to it. And fo it muft be taken by the 
 Prophet in this place, becaufe the new Co- 
 *uena72t is exprellly fet in oppofition to the 
 Covenant made with their Fathers ; Which 
 (hews the Abfurdity of thofe Jewifi Expo- 
 sitors, 
 
 (/') Exod.xxiv. 7, 
 
given hy Messiah. 235 
 
 fitors (/), who will not allow the Intro- SERM, 
 
 XXI 
 dudion of a neiSJ Law to be here intended, v^y>«^. 
 
 but only a Confirmation of the old one. 
 The inward part of the Law is unalterably 
 the fame in all Ages : But the outward Me- 
 thod and Circumftanee of prefcribing it, 
 was alterable, and fo the Law of Mofes 
 muft give place to that of Chrift. 
 
 The Covenant therefore, propos'd with 
 all its inward force and efficacy, and without 
 the cover of ritual Precepts and Injunctions, 
 is the new Covenant here mentioned to be 
 written in our Hearts^ to convey the clear^ 
 eft Knowledge of Divine Truths, and con- 
 trad for Pardon and Forgivenefs. And fo 
 it is plainly diftind from the Mofaick Cove- 
 nant (which was the old one) if literally 
 taken, as confifting of external Rites and 
 Ordinances. 
 
 Not that they who lived under the for- 
 mer Difpenfation were entirely dcftitute of 
 the Benefits of this new Covenant. We 
 have before obfervM (^), that it took place 
 from the time of Man's Apoftacy, and was 
 
 in I 
 
 (/) Kimchi in Jer. xxxi. 31. apud Vorflium in Abarb. 
 p. 59. 
 
 (^) %ee Scrm. III. & IV, 
 
236 A 7iew Law to be 
 
 SERM.in different manner and proportion notified 
 X/^^^ thro' all Ages of the World. The feveral Dif- 
 penfations of Providence were only fubfervi- 
 cnt to this gracious Covenant, and the Mofaic 
 Law it felf, fo far from rivalling or contra- 
 diding it, that it was meant to convince Men 
 of the need, and difplay the excellency of it. 
 But whilft the Jews were apt to reft in the 
 Letter of the Sinaitical Covenant, without 
 attending to this inward and fpiritual Defign 
 of it, and look'd to be juftified by an exter- 
 nal Compliance with its Precepts, this gave 
 ground to diftinguifh it in that view, from 
 the Covenant of Grace, and Juftification by 
 Paith in Chrifty which was really (tho' more 
 obfcurely) contain'd and refefd to under it. 
 'And therefore when this Covenant cauie to 
 be difplay'd and manifcfted in a clearer light, 
 its Benefits propos'd without ambiguity, its 
 inward and fpiritual Influence moft cxpreflly 
 avow'd, without the cover of ritual and ce- 
 remonial Precepts : it is then aptly repre- 
 fented as a N e w Covenant, in refped of 
 that former ritual and fymbolical Diipenfa- 
 fation, under which it lay conceal'd, and 
 which the People had abufed to exclude and 
 make it ineffcdual. 
 
 That 
 
given ^Messiah. * 237 
 
 That ritual Difpcnfation, as it (loodSE^M- 
 literally ratified at Mount Sinai, made no \J^sf>^^ 
 cxprefs Promifes of Grace and Pardon, but 
 the People in their own names undertook 
 
 for the exafteft Obedience All that the 
 
 Lord hath faid^ we will do, and be obe- 
 dient (/). But did they fulfil, and (land to 
 this Engagement ? I fuppofe no one will 
 pretend it. And therefore the Prophet 
 fignificantly adds, that they brake this iov- 
 mci Covenant, they fail'd of the Obedience 
 for which they undertook, and therefore 
 wanted a more gracious Difpcnfation to af- 
 fure them of the Pardon of their Sins, and 
 convey fuch Supplies of fpiritual Aid, as 
 might help them to render fuch Obedience 
 as God would accept, in and thro' the great 
 Atonement made for their Defeds. To which 
 purpofe the Prophet obfcrves,that in the days 
 of this New Covenant, under the full and 
 clear Manifeftation of fuch Grace and Mer- 
 cy, God would put his Law in their in- 
 ward parts, not written, as formerly, in 
 Tables of Stone, but m fle^ly Tables of 
 the Heart, and c:xtend to them fo full a 
 Pardon of their Sins, as even to blot out 
 the 
 
 (/] Exod. xxiv. 7. 
 
238 A new Law to he 
 
 SERM. the Remembrance of them, and place them 
 vx-y^^ no more to their account. 
 
 There were Atonements appointed by 
 the Law for particular Trefpaflcs, and ri- 
 tual Pollutions. But there feems to have 
 been none which extended to every fort 
 of Violation, to the moft aggravated kind 
 of prefumptuous Offences, or to an ha- 
 bitual Ncgled and Difregard of the divine 
 Laws : there feems to have been none par- 
 ticularly adapted to the main points of Im- 
 morality, but for the moft part to matters 
 of a ritual Nature; whilft the Curfe of the 
 moral Law remained in force, and muft 
 flill have kept its Obligation, for any thing 
 the Mofaick Law of itfelf could do to re- 
 move it: there feems to have been none 
 for reftoring them to favour, who had va- 
 cated their Covenant, by not keeping up 
 to the Terms of thofe Rules' which were 
 prefcribcd them, according* to the Tenor 
 
 of their own Engagement All that the 
 
 Lord hath faidj we will doy and be obe- 
 dient. 
 
 The Nature of the legal Atonements 
 was fuch, that fome Bcaft ufed to be fub- 
 ftitutcd to fufrer Death, infiead of the Of- 
 fender, 
 
given hy Messiah. 239 
 
 fender. But in cafes of the grofler Immo-^^^^* 
 ralirics, as well as thofc Offences that were voT^i', 
 committed againfl: the ritual Law HOI n^ 
 with a high hand {m), or jno with Tride 
 (n)j i. e. prefumptuoujfy, it was required, 
 that the Offender fhould undergo the Pe- 
 nalty of Death in his own Pcrfon, with- 
 out any Commutation, and therefore there 
 was no Sacrifice admitted for him in fuch 
 Cafes 5 Thou de fir eft no Sacrifice , elfe would 
 I give ity iyid'David(nn), when he lay under 
 the Guilt of Murder and Adultery. The want 
 of Witneffcs, the Iniquity of the Times, or 
 other Circumflances, might often hinder the 
 aftual Execution of the legal Severity. But 
 ftill the Offenders in this fort, remained 
 liable to the Sandlions of the Law, and 
 might be cut off by the fecret Stroke of 
 divine Vengeance : Their Offences, at leafV, 
 were iinexpiated, and unatoned, and with- 
 out any cxprcfs Promifc of Forgivcnefs in 
 the Law itfclf 
 
 There is nothing looks like an O- 
 Verture of Pardon for fuch Offences, ex- 
 cept 
 
 (w) Numb. XV. 30, {'/) Deut. xvii. i2. 
 
 (;;«] Piai.li. i6. 
 
240 A new Law to he 
 
 SERM.cept it be the yearly Expiation made, in 
 \J^^^ behalf of the whole AiTembly, on the great 
 ^ay of Atonement, which is reprefentcd 
 as defigned to expiate all the Iniquities of 
 the Children oflfrael, and all their Tranf 
 greffions in all their Sins (0). Where there 
 is no queftion, but, as the Slips of Igno- 
 rance or Inadvertency do come under the 
 name of Sins, fo there are wilful and 
 premeditated Sins included ; both Sins of 
 aflual Commiflion, contrary to the Prohi- 
 bitions of the divine Law, and meant here 
 under the name of I N i Q^u i t i e s, or per- 
 verfe Actings, and likewile Sins of Omif- 
 fion, or Ncgle6l of the divine Commands, 
 called here Transgre ss I o Ns, or Pre- 
 varications of the Law, evading the Force 
 of exprefs Precepts and Injunctions. But 
 then, this perhaps might reach only to fuch 
 Sins as were confented to in compliance with 
 Ibmc ftrong and fudden Impetus of Paflion or 
 Appetite, and forfaken again j it might not 
 extend to fuch Sins as were done ''jiJith Tride 
 and a high hand, the Authors of which, are 
 by the Law dircdtd to be cut off without 
 
 any 
 
 (o) Levi:, xvi. 21. 
 
given by Messiah. 241 
 
 any Expiation j and therefore it may be^ERH 
 thought there fhould no Benefit accrue to ^y\r^ 
 thefc Perfons from the ^ay of Atonement^ 
 who, if the Law had been duly executed, 
 muft no longer have been Members of the 
 Congregation. Of if the Benefit did reach 
 to fuch Perfons, yet ftill it was nothing 
 but the outward Privilege, which could be 
 given by the Law, and only typical of thaj. 
 Salvation which is propofed to us by the 
 Gofpel. For this is the Point which de- 
 ferves, above all, to be remembered upon 
 this Argument, that the Atonements of the 
 Law themfelves were but ritual or fymbo- 
 Ileal Atonements. They had an outVv'ard 
 and fymbolical EfFed, in rcftoring to the 
 Privilege of Church Memberfhip: but they 
 had no inward Efficacy of their own, as 
 pertaining to the Confcience; and what- 
 ever Effed of that fort may fecm td be ij- 
 fcribed to them, can be reafonably under* 
 flood only in their typical Relation, as they 
 fcrved to figure out, and apply, in fomc 
 fort, to faithful Men, the Benefits of that 
 future, perfed Sacrifice of the new Cove- 
 nant, which according to this Pallage of 
 the Prophet, was to procure the real Par- 
 Vol. II. R dont 
 
242 A new Law to he 
 
 SERM-don and Fomivcnefs of Sin. And the 
 
 XXI 
 
 \^>^^>^ mention of this aptly leads me to the 
 
 [6.] Sixth and laft Argument that was 
 propofed, to fhew that the Obligation of 
 Mofaick Precepts was never meant to be 
 perpetual : and that is taken from the plain 
 Tendency of the ancient Rites to prefigure 
 and introduce the Gofpel Benefits. This 
 is to be fhewn under the next head, in a 
 Variety of Inftances. At prefent I attend 
 only to the Reafonablenefs of the Conclu- 
 iion, which I fuppofe may be cleared up 
 in very few Words. For if it be allowed 
 that the Body of Mofaick Precepts was 
 calculated to point out the Method and 
 Oeconomy of our Redemption by Chrifiy 
 we fhall (I judge ) have no DiiRculty to 
 make good the Confequence, that flnce 
 Chrift has appeared in Perfon, and per- 
 formed aU that the Law of Mofes had 
 forefhewn concerning him, the Figures that 
 forefhewed him may well be fet afide, as 
 of no longer Ufe or Significancy ; that 
 being now more plainly Ihewn in Fad 
 and Verity, than could be poflibiy donq 
 before, by diftant Adumbrations. 
 
given ^Messiah. 243 
 
 This is part oi xk^z Ant'ttheJiSy whichSERM. 
 has been flared from the Text. The La^-ju \^-Ck^ 
 was given by Mofes^ which contained ty- 
 pical or figurative Rcprcfentations, to forc- 
 fhew or fhadow out what was afterwards to 
 be effeded : But that Verity or Truth itfelf, 
 which had fo been figured out, came in 
 due time, or was effe&ed by Jefus Chftft. 
 What need then any longer to teach that 
 obfcurcly, which was now fo clearly and 
 openly propofed to common Obfcrvatlon ? 
 What need of the fainter Light of Torchcg 
 or Candles, to them who have the Sun 
 fhining in his full Strength, and enjoy the 
 Benefit of open Day? The ritual Sha- 
 dows gave fomc diftant Notice of the Gof- 
 pel Benefits, and fupplied in fome tolera- 
 ble meafure, the want of clearer Revela- 
 tion. But fmce thole Truths themfclvcs 
 have been clearly revealed, and adlually 
 difpenfed to the Faithful in Chriji Jefus i 
 fhould we ftill contend for veiling them 
 with ancient Shadows, and labour to re- 
 tain that in a weaker and obfcurer man- 
 ner, which we have already in the moll 
 bright and efficacious ? Surely this would' 
 be to V3tcate the Grace and Efficacy of the 
 R % Gofpcl" 
 
244 -^ ^^'^ Law to be 
 
 SERM. Gofpel-Scheme: and I perfuade myfelfthi^ 
 \^r>/x^" Argument concludes fo ftrongly for thfe 
 Abolition of the leeal Rites, that they who 
 are difinclincd to fuch Conclufion, willj 
 in order to get rid of it, be forced to de- 
 ny the Premifes. And accordingly, 'tis cer- 
 tain that they who contend moft pertina- 
 cioufly for the perpetual Obfervation of 
 them, do not admit that they were infti- 
 tuted for this End, to point out future Be- 
 nefits of a fublimer Nature, but rather reft 
 in them for their own fake, and look to 
 be juftified by a regular Obfervance or O- 
 bcdience to them. This is the avowed 
 Principle of the Jews, and utterly incon- 
 iifient with the Belief of Chrijiianity . A- 
 gainft this therefore St. Taul^ in his Epi- 
 ftlcs, has fet himfelf with great Earneftnefs : 
 And that I may effedlually overthrow this 
 fundamental Error, I propofed it as the 
 
 III. Third general Head of Difcourfe 
 upon this Subjed, to point out and ex- 
 plain how the Law did prepare the way 
 for the Gofpil, by its Types and Prefigura- 
 tions, whicti forc-fhewed the Office and 
 Ciiuradcr of \,\i^ Aleffiah^ and made fuch 
 
 Appli* 
 
given by Messiah. 245 
 
 Application of his Benefits, as was fuitedSE^^M 
 to that Age of the World, and propor- s^v^; 
 tioned to the Faith and Sincerity of its 
 Obfervers. 
 
 And that what I have to offer upon 
 this fubjed may be propofed and digefted 
 in the clearcft manner I am able, I would 
 chooCe to treat of it under three Parti- 
 culars. 
 
 1. I would enquire what Grounds may- 
 be affigned for this typical Interpre- 
 tation of the ancient Rites, as prefi- 
 gurative of the Gofpel Myfteries. 
 
 2. I would remove the principal Diffi- 
 culties and Objedions that may feem 
 to lie againft this Method of Interpre- 
 tation. And then, 
 
 3. I would fhew, under fome obvious 
 Inftanccs, how apt and natural this 
 Method of Interpretation is, and with 
 what Beauty and Significancy it dif- 
 plays and unfolds to us the ancient In- 
 ilitutions. 
 
 I . First! would enquire what Grounds 
 
 may be affigned for this typical Interpre- 
 
 R 3 tation 
 
246 A new Law to be 
 
 SERM-tatioii of the ancient Rites, as prefigura- 
 
 4/^/Xitive of the Gofpel-Myfteries. And thefc 
 
 are taken — partly from the ancient Ufages 
 
 of other Nations, to inftrud by Symbols 
 
 and figurative Declarations. Partly from 
 
 what has already been obferved of the 
 Jewijh Difcipiine, as plainly calculated to 
 keep up the Expectation of a promifed De- 
 liverer, as having no other common End 
 aflignable for its numerous Prefcriptions, 
 as adually explaining fome of the Rites 
 which it prefcribes, to an inward and fpi- 
 
 litual Meaning. And laftly, from the 
 
 uniform and harmonious View which it 
 appears to have upon the Chrifiian Expo- 
 iition, and that weighty Confirmation 
 which is given to it by the Miracles and 
 other Evidences of the New Teftament. I 
 fhould fpeak a little briefly to thefe feveral 
 Particulars. And 
 
 (i.) EijiST, For the ancient Praftice 
 and Ufages of other Nations : It is well 
 known to thofe who are converfant in an- 
 cient Writings, that whilft Arts and Sci- 
 ences were cngrofTed by very few Hands^ 
 and the Attainment of Learning and Know- 
 ledge was a rare Felicity, it was ufual for 
 
 thofe 
 
given by Messiah. 247 
 
 thofe of ftronger Heads, and deeper Penc-SER M. 
 tration, to convey their Inftrudions into v^y>^ 
 vulgar Minds, under the cover of Fables, 
 or parabolical Allufionsj and rather by 
 fymbolical and hieroglyphic al Reprefenta- 
 tions, than in the more naked and fimple 
 method of literal Exadnefs, to exprefs their 
 theological and moral Sentiments. It is 
 but little material to our prefent Inquiry 
 where this Pradice had its Rife, whether 
 among the People of God, or among Hea- 
 then Nations \ though from the pradlicc of 
 facrificing fo early introduced, immediate- 
 ly after Man's Apoftacy, I make little doubt, 
 for my own part, that its Original was 
 truly divine. And though it was ufual with 
 the Devil, to mimick the divine Inftitu- 
 tions, in the Heathen Ceremonies, and 
 then make them fubfcrvient to fome bafe 
 and unworthy Dcfign, by mixing a great 
 deal of Falfhood and Impofture with them • 
 yet we are able to affign fuch Grounds of 
 this method of Oeconomy, as are not un- 
 worthy of God, nor unfuitable to the an- 
 cient State and Condition of his Church. 
 So that without pretending to viiidicate 
 what lay concealed in Heathen Myfleries, 
 
 R 4 we 
 
24 S A new Law to he 
 
 SERM.^yc may reafonably argue from them for 
 v^yOthe method of Inftrud:ion, and conclude 
 that what was done among them, not al- 
 ways for the Service of Truth, the fame 
 Procecdure, under the Influence of Revela- 
 tion, might be dircded to worthier and 
 better ends. 
 
 T o teach Men Humility, and to exer- 
 cife their Induftry, are no inconfidcrablc 
 ends of Religion, and yet fuch as were 
 properly confulted by involving its Doc- 
 trines in fuch degree of Obfcurity, as might 
 {hew them the Weaknefs of human Facul- 
 ties, with the need of Study and conti- 
 nual Application. Again, there were fome 
 confiderablc Points in the Scheme of our 
 Redemption, which were to be brought 
 about by the Crimes and Wicked nefs of 
 free Agents. And as aii open Difcovery of 
 thefe matters, might have tended rather to 
 fruftrate and defeat them, fo neither was 
 it fit that the Depths of the divine Coun- 
 fels ihould be propofed to Perfons of fuch 
 carnal and malicious Affedions, as would 
 have been apt to feoff and ridicule them. 
 And therefore, although thefe Myfterics 
 were in fpmc meafure dilcoverable by Men 
 
 of 
 
given by Messiah. 249 
 
 of humble Minds and earneft Induftry, yctSERM. 
 it is no wonder if they who were flack and v^^yx./ 
 Superficial in their Enquiries, or had no 
 true relifli of fpiritual Knowledge ; if they 
 whofe AfFedions were fo averfe from God, 
 that he would chufe to conceal and hide 
 himfelf from them, fliould be wholly un* 
 acquainted with thefe 'wondrous things of 
 the divine Law^ and remain ignorant of 
 thofe Truths which are no ways fuited to 
 their tafte and relifli. Father ^ 1 thank thee 
 that thou haft hid thefe things from the 
 wife and prudent (a), from the crafty Sche- 
 matills in worldly Policy, and the opinio- 
 nated Enquirers after deep Philofophy, and 
 revealed them unto Babes, to fuch as arc 
 free from Guile and Hypocrify, and cloath- 
 ed with the Humility and Innocence of 
 Children. It feems as if not only the Jews 
 and their Rulers, but even the Devil him- 
 felf, with all the Powers of Darknefs, were 
 ignorant of the true Meaning and Purport 
 of the ancient Prophecies, when they ful- 
 filled them in compaflTmg the Death of our 
 Redeemer (^). And 
 
 {a) Luke x. 21. 
 
 cidi} ■^ 7^-j(.s75j dvjnii ouiwi )^ SaLvo^jQ' n wt).^- Ignat. 
 
 Epift. 
 
250 A new Law to he 
 
 SERM. And if thus it appears worthy of God 
 \^^y^ under the covering of Types, and a:nigma- 
 tical Defcriptions, to conceal his Myfteries 
 from the wicked and incorrigible Oppofers 
 of his Laws : it may be added on tlie other 
 hand, that fuch method of Inftrudion, fo 
 far as 'twas underftood and explained, was 
 fitted to make a ilronger Imprcflion upon 
 vulgar Minds, which would better under- 
 ftand what was reprefented before themj 
 
 by 
 
 Epift. ad Ephef. §.19. The fame thing is afferted after him by 
 many of the Fathers, vid. Coteler. annot. ad loc. So they 
 feem to have underfiood that Text of the Apoftle, where he 
 terms the Gcfpel the Wifdom of God in a Myjlery, %v uS'eii 
 iwv afvj'i'TTyf tS etiZv& tktk, 'ujhich none of the Princes of 
 this World, or Age, kne'u; ; for had they knonxin, they •ixould 
 mt hat'e crucified ( i. e. caufcd to be crucified) the Lord of 
 Glory. The Devil is elfewhere called, a^^v Tk Koayx 
 TK7», The Prince of this World, Joh. xii. 31. and xiv. 30. 
 andxvi. 11. and, h ^sq^ t» dicov©- t«t»5 The God of this 
 World, or Age, 2 Cor. iv. 4. and ?l^^v tS? e?»ff7«f tk aef ©-, 
 *Ihe Prince of the Po^'cer of the Air, Ephef. ii. 2. And the A- 
 poftate Angels in general are termed, a.fya.i and e^fcffj'tf /, and 
 'jicd iMV.^.T o^'.i 7K aYjiT&i T? dudVoi TiSTis, Principalities, and 
 Pcitwj, and Rulers of the Darknefs of this World, or Age, 
 Ephef. vi. I 2. From all which arifes an apt and natural In- 
 terpretation of the Text firft mentioned, that the Devils were 
 not let into this Myftery of the Method and Defign of our 
 Redemption by the Death of Chrifi ; and that if they had, 
 they would never have ufed their Endeavours (as they did) 
 to effeft it. "vid. Eftii cornment. in loc. Though Other good 
 Expofitors {See Hatnmoiid and Whitby) have chofe to under- 
 Hand it of the Rulers of the Jeijcs, as committing this 
 Sin through Ignorance, according to that of St. Peter, Afts 
 iii.j^. And no^v. Brethren, I ivot that through Ignorance ye 
 did it, uam^ -^ It Af^ln Cuay> as did alfo your Rulers. 
 
given hy Messiah. 251 
 
 byfome vifible Symbol, than if it iiad on-SERM. 
 ly been foretold in fimple Terms as future, ^35%^ 
 at a great diftance. Tis true, the Com- 
 pletion of all under the Gofpel-Light, has 
 more evidently difplayed the Order and 
 Beauty of the whole Scheme; but whilft 
 the Events were treated of as future, and 
 in fo covert a manner, that free Agents 
 might not be hindered from bearing their 
 part in them, the Addition of outward 
 Signs and Figures was of ufe, to create fomc 
 Idea of the Benefits intended, though lefs 
 clear and accurate than might reafonably 
 be looked for as the Happinefs of After- 
 Times, when the thing itfelf (hotild be ac- 
 tually eifefted. We fee, by the ufe of Fa- 
 bles to inftrudl Children, that figurative 
 Dcfcriptions are judged to make a ftrong 
 Impreflion upon tender Minds ; and there- 
 fore it is no wonder if the Church, in its 
 Minority or infant State, whilft lefs capa- 
 ble of noble and fublimcr Speculations, 
 (hould be trained up in fuch Rudiments as 
 thcfc, and wait till its ftate of Manhood 
 and Maturity, for the fuller manifcftation 
 of thofe Truths, which could not be fo 
 cafily apprehended, without the Covering 
 5 of 
 
552 A new Law to he 
 
 SERM-of outward Symbols, 'till the time of their 
 ^«^\j Accomplifhment. 
 
 These then might be the grounds for 
 difpenfmg typical Inftitutions in the anci- 
 ent Church. And fo far as the Meaning 
 of thofe Inftitutions can be fixed ^nd fet- 
 tled, they will have altogether the farnc 
 force, in arguing for thofe future Events 
 to which they referred, and which they 
 were defigned to figure out 5 (I fay, they 
 will have altogether the fame force) with 
 thofe Prophecies which are delivered in ex- 
 prefs words. The only ufe of words is to 
 ftand as the Signs of Ideas ; and if Types and 
 Pigures are underftood, and allowed to fig- 
 nify the fame Ideas, where will be the dif- 
 ference, in point of certainty, between 
 thofe Predi(5tions which are delivered only 
 under Signs and Symbols, and thofe which 
 aye expreffed in words? The former may 
 be reckoned more obfcure, becaufe theii? 
 Import is not fo generally known, nor u- 
 niverfally agreed on. But when once their 
 Meaning is fixed and determined by cer- 
 tain and indubitable Tokens, then the Ar- 
 gumeijit from them is as cogent as the o- 
 
 ther^ 
 
given by Messiah. 253 
 
 ther, and concludes with equal Strengths ERM. 
 and Solidity. v-OTV 
 
 I T was upon this foot I advanced that 
 the Law of Mofes was a (landing Prophe- 
 cy of the MeJJiah^ inafmuch as the Rites and 
 Ceremonies ordained and prefcribed by it, 
 were generally calculated to point out the fc- 
 veral parts of his Office and Charader, with 
 the Benefits or Privileges to be procured 
 and conferred by him. So far as this View 
 and Drift appeared to thofe who waited 
 for Redemption in Ifrael, to the humble 
 and fedate Enquirers after the Knowledge 
 of divine Truth : So far without doubt ic 
 had as much Force and Efficacy, perhaps 
 in fome refpe^ls it might appear with great- 
 er Life and Vigour, than the more plain 
 and fimple method of a verbal Prophecy. 
 And if that View and Drift has been bet- 
 ter cleared up to After-times, if it has been 
 juftified by the due Accomplifhment of eve- 
 ry particular, if the Application of Mofaick 
 Rites, upon this foot, to the Chrijiian 
 Scheme, has been uniformly and harmo- 
 nioufly drawn out, and confirmed by all 
 the Evidences of the Chrijiian Revelation 5 
 
 furely 
 
254 ^ ^^'^ Law to he 
 
 S ERM. furely the force of the Argument is not 
 v^Y^^ abated by all this, but we may be allowed 
 now to produce it among the Proofs of 
 our Religion ; and are fo far from reckon- 
 ing the Gofpel to ftand excluded by the 
 old Law, that we are bold to appeal to 
 that very Law itfelf, for the Proof and Con- 
 firmation of it. 
 
 I T does not indeed appear, by what was 
 faid upon this Argument, that the Law 
 certainly has that typical and figurative 
 Meaning we afcribe to it. For though it 
 be confeffed the Pradice of the Ancients, 
 to convey their Inftrudions under the co- 
 ver of Hieroglyphicks and external Sym- 
 bols; and though it be alfo certain, that 
 when once the Meaning of fuch Symbols 
 is fixed, we may argue from them as con- 
 clufively as we could do from exprefs 
 Words: yet from hence it only follows 
 that the Mofaick Law poflibly might be 
 of that fort ; and accordingly, if its Mean- 
 ing is rightly underflood by us, then we 
 argue juftly from it for the Chrijiian Syf- 
 tem: but that it really was of that fort;, 
 and its Meaning rightly afilgned, remains 
 to be fhewn by other Arguments, To 
 ^ - that 
 
given by Messiah. 255 
 
 that purpofe I propofed in the lecond place, SE R M, 
 to apply fome Obfcrvations that have al- \Jv^ 
 ready been made good, concerning the 
 Jewijh Difcipline. But that I Kferve Xo 
 another Opportunity. 1. v>l ': ^ 
 
 SER- 
 
256 
 
 SERMON XXII. 
 
 PRE ACH'D 
 
 Sept. 4. 173Z. 
 
 The Grounds of the typical Interpre- 
 tation of the L A w : and Objedions 
 againft it anfwered. 
 
 The Sixth S E R M o N on this Text. 
 
 John i. 17. 
 
 For the Laiiu was given by Mofes, but 
 Grace and Truth came by Jefus Chrift. 
 
 IN order to fhew (which was the lafl: 
 general Head to be difcourfed of 
 from thefe Words) how the Law 
 of Mofes did prepare the way for 
 the Gofpel of Chrift^ by its Types and 
 Prefigurations, which forefhewed the Ofi- 
 ficc and Character of the Meffiah^ and 
 
 made. 
 
epical Interpretation of the Law. 257 
 
 made fuch Application of his Benefits, asSERM, 
 was fuited to that Age of the World, and JP^ 
 proportioned to the Faith and Sincerity of 
 its Obfcrvers : I propofed, at the laft time 
 of my appearing in this Place, to digeft 
 what I had to offer upon this fubjed un-* 
 der three Particulars, . 'viz, 
 
 I. To enquire what Grounds may be 
 afligned for fuch typical Interpretation 
 of the ancient 'Rites, as prefigurativ^ 
 of theGofpel-Myfteries. 
 
 II. T o remove the principal Difficulties 
 and Objections that may fcem to lie 
 againft this Method of Interpretation. 
 And then, 
 
 III. To fhew, under fome obvious In* 
 ftances, how apt and natural this Me- 
 thod of Interpretation is, and with 
 what Beauty and Significancy it diP 
 plays and unfolds to us the ancient 
 Inftitutionsi 
 
 In afligning the Grounds for fuch ty«* 
 pical Interpretation of the Mofaick Rites, 
 as prefigurative of the Gofpel-Myfteries, I 
 propofed to take them partly from the an- 
 
 VoL. IJ. S cicnt 
 
258 The Grounds of the Typical 
 
 ^^^y^- cient Ufagcs of other Nations, to inftrud 
 VY^ by Symbols and figurative Intimations, part- 
 ly from what 1 have obferved already, in 
 fome former Difcourfes, of the nature of 
 the Jewifl) Difcipline, and partly from the 
 uniform and harmonious View which it 
 appears to have upon the Chrtft'tan Expo- 
 fition, and that weighty Confirmation 
 which is given to it by the Miracles and 
 other Evidences of the New Teftament. 
 
 The ancient Ufages of other Nations 
 were urged in the laft Difcourfe, to make 
 it probable that the fame method of In- 
 ftrudion, by Types and Symbols, might 
 obtain among the Jews; and when once 
 the Meaning of fuch Symbols comes to 
 be fixed and determined, it was infifted 
 that the Argument from them is as cer- 
 tain and conclufive, as that which is taken 
 from exprefs and literal Predictions. But 
 to make all this appear with better Evi- 
 dence, 'tis requifite we fhould now proceed 
 to thofe other Arguments that have been 
 nientioned to that purpofe. And, 
 
 (2.) Secondly therefore, I propo- 
 fed to argue from what has been obferv- 
 ed 
 
Interpretation of the Law-. 259 
 
 cd already in fome former Difcourfes, of^ERM* 
 the nature of the Jewipj Difcipline. (•'V\l 
 
 I T may now be prefumed, that the great 
 End of fel eding the Nation of the He- 
 brews {a), for a peculiar Treafure above all 
 People (b), was not merely to aggrandize 
 and make a fhew of them, but to difperfe 
 by their means fome Knowledge of divine 
 Truths among the other Nations; and efpeci- 
 ally to prcferve feme Notice and Expeda- 
 tion of that great Deliverer, who had been 
 promifed to the firft Parents of Mankind, 
 but in fuch Terms, and thofe trufted to 
 fuch Conveyance of Tradition, that the 
 Promife was in danger of being loft and 
 forgotten, if fome farther Care had not 
 been ufed to train Men up to the Belief 
 and Expectation of it. Upon this foot it 
 is natural to conclude, that the legal Rites, 
 which make fo great a part of the Jewijh 
 DifciplinCj muft needs be calculated with 
 a View to this great End of their Eftablifh- 
 ment , and if fo, one would fuppofe there 
 muft fome myftical Meaning be concealed 
 S 2 under 
 
 (rt) S(?f Jenkins\f Reafonablenefs of the Chrijii an Religion, 
 {fi) Exod. xix. 5 . 
 
26o Tthe Grounds of the Typical 
 
 SERM.yncler them, beyond what is diredly con- 
 V^-y^»^' tained in the Letter of the Inftitution, 
 fomething which refers to the fame Pro- 
 mife of Redemption 5 and under the cover 
 of typical Obfcrvances, exhibits and points 
 out the future Certainty and Method of 
 
 its Accomplifhment. 
 
 This Conclufion appears to be the more 
 
 neccffary, when it is confidcred farther, that 
 there is no other common End affignable 
 for that great Burden of Ceremonies, and 
 numerous Prefcriptions of the Isaw. Barely 
 to keep the Jews feparate from other Peo- 
 ple, without any higher End in view or 
 Ground of fuch Separation, as it feems not 
 itfelf to be a point of very great Importance, 
 fo it might have been fecured with much lefs 
 difficulty. And though it be true that 
 God may have wife Reafons for his Inftitu- 
 tions, which we are not able to difccrn or 
 penetrate, and that his Command is ground 
 enough for our Obedience, though no o- 
 ther Reafon fhould appear befides : yet 
 where there is a clear and intelligible Ac- 
 count to be given of the Reafons of his 
 Inftitutions, confident and uniform in all 
 its parts, and liable to no material Objec- 
 tion 
 
Interpretation of the haw. 261 
 
 tion from other Confiderations, an uiipre-SERM' 
 judiccd Mind will naturally clofe in with s^v^^ 
 fuch Account, and judge it more expreflive 
 of the Honour and Goodnefs of God, to 
 have aded with this View, than to have 
 conduced his Church under a ritual Di(^ 
 penfation for fo many Ages, without any 
 apparent Reafon or Dcfign at all. In the 
 one cafe, we only prcfume it muft be good^ 
 becaufe 'tis God's doing; but in the other cafe, 
 its Beauty is fully and openly difplayed. 
 And when to all this it is added, thatfome 
 of the legal Rites are explained in the Old 
 Teftament itfelf, to have an inward and 
 fpiritual View or Meaning, (as was former- 
 ly fhewn {c) in the Inftances of Circumci- 
 ^on and Sacrifice) this cannot but give 
 great countenance to fuch typical and fi- 
 gurative Explication of the whole, as is 
 given of it in the Chrtfttan Scheme, where- 
 by at once it adds Luftre and Beauty to 
 the Mofaical Oeconomy, and gains a far- 
 ther Manifeftation of its own. For if once 
 we admit a myftical and latent Meaning 
 to lie concealed under the Surface and Let- 
 
 S 3 ter 
 
 (f) ^u Serm. XIX. 
 
262 The Grounds of the Typical 
 
 SERM.ter of external Obfervances, and it is alfo 
 
 XXII 
 \yy/^ evident that the Interpretation afllgned in 
 
 the New Teftament is fair and rational, and 
 not clogged with the Incumbrance of any 
 material Difficulties : it will then lie upon 
 the Adverfaries of Chrijiianity^ either to af- 
 fign fome better Interpretation of thefe an- 
 cient Myfteries, or elfe to acquiefce in this 
 Account of them, which recommends it- 
 felf by the Uniformity of all its Parts, and 
 is clear from the Accufation of any pal- 
 pable Abfurdities. But this Confideration 
 may be farther urged under the 
 
 (3.) Third Argument which was men- 
 tioned to this purpofe, as taken from the 
 uniform and harmonious View which the 
 Mofaick Law appears to have upon the 
 Chriftian Expofuion, and that weighty Con- 
 firmation which is given to it by the 
 Miracles and other Evidences of the New 
 Teftament, 
 
 It will appear hereafter what is the 
 View afcribed to the Mofaick Law by thg 
 Chriftian Expofition ; and though there 
 jiiay be other fubordinate Regards attended 
 IP in fome particular Precepts, yet that 
 I there 
 
Interpretation of the Law. 263 
 
 there is one grand End or Defign kept upSE'< ;^- 
 throughout the whole , to which all its wn/«w 
 Parts are reconcileable, without any DifTo- 
 nancy or Repugnancy whatever. This can- 
 not but be thought a reafonable Induce- 
 ment to admit it as the bed Expofition, 
 till fome other be offered to exceed, or at 
 lead to equal it. We have the Satisfadion 
 of feeing the whole Syftem placed in an 
 advantageous light , fuch as difplays the 
 Wifdom and Ufefulnefs of the former Dif- 
 penfaiion, at the fame time that it con- 
 firms and bears witnefs to the prefent. 
 And fhall we then love and chufe T^ark- 
 nefs rather than Light {d) ? and rejed an 
 Account that is fo eafy and rational, that 
 we may fuppofe the ancient Syftem either to 
 have had no determinateView or End at all, 
 or none to be afllgned with fuch Unifor- 
 mity and Confiftcncy in all its parts ? This 
 furely is not the part of candid and inge- 
 nuous Minds, which would rather clofe in 
 with the greateft Probabilities, and accept 
 of fuch Expofition as is moft for the Ho» 
 nour and Advantage of divine Revelation. 
 But then efpecially when it is confidered 
 S 4 after 
 
 (<0 Joh. iii. 19, 
 
264 7^^ Grounds of the Typical 
 
 SERM-after all, that this Expofition, being advan- 
 S^y^sJ ced in the Writings of the New Teftamenr, 
 has a claim to all that Evidence by which 
 thofe Writings are themfelves attefted, this 
 muft confirm it to us with the greatcft Cer- 
 tainty 5 and then the Chrijlian Scheme* 
 which explains to us the ancient Types, 
 will be in return illuftrated and explained 
 by them. 
 
 That the Books of the New Tefta- 
 ment are genuine 5 that they were ancient' 
 ly received as matter of divine Revelation, 
 and containing the authentick Records and 
 Standard of our holy Religion ; that they 
 were proved to be fo by the miraculous 
 Gifts and Operations of thofe who wrote 
 them, which gave proof of the divine Pow- 
 er that accompanied them, and bore witnefs 
 that God was with them of a truth 5 that 
 the fame Power is to be argued from the 
 Succefs which followed them, procured by 
 unlikely means, and contrary to human 
 Policy, when Men artlefs and illiterate fet 
 themfelves to oppofe fuch inveterate Pre- 
 judices, as had been long fupported by the 
 Authority of Kings and Potentates, as well 
 as by the Wifdom of Philofophers;, and 
 
 not 
 
Interpretation of the\jkV7* 265 
 
 not only fucceeded in the Converfion ofSERM. 
 
 XXII 
 great Multitudes, but left fuch Influence v^vO 
 
 behind them, as made an entire Conquefl: 
 over the Wills and Affedions of a great 
 part of Mankind, and propagated their Re- 
 ligion under all Difficulties, till its greateft 
 Oppofcrs in the end fubmitted to it, and 
 acknowledged its divine Original : AH this 
 and more has been often and ftrongly urg- 
 ed to alTert the Chr'tftian Revelation 5 and 
 if it be fufficient for that purpofe, it muft 
 approve at the fame time that Expofition 
 of the legal Rites, which is clearly aflertcd 
 by the Chriftian Revelation, and contained 
 ^s a part or branch of it, 
 
 Look in the New Teftament and fee 
 if the Style and Phrafes of the Mofaick 
 Law be not transferred, from the literal 
 external Meaning to which Mofes had ap- 
 plied them, to denote thofe myftical and 
 fpiritual Benefits which are propofed to us 
 in the Church of Chrift--, if the Pomp of 
 Sacrifice and outward Services, be not 
 made to fignify the inward Devotion of 
 the Mind, and moft abfolute Surrcndry of 
 all the Powers and AfFedions of the Soul ; 
 ?f we have not the moft exprefs Conftruc- 
 
 tion 
 
266 The Grounds of the Typical 
 
 SERM-tion of the ancient Ceremonies to import 
 ^^r^^the wiiole Myftcry of Chrifi's eternal 
 ^riefthood, and Sacrifice, and Inter ceffion 
 . ^or us. As this will appear hereafter in va- 
 riety of Inftances, fo the Evidences of the 
 New Teftamenr, by which this Expofition 
 is fupported, have been placed in a juft 
 light by abler Hands already, and cannot 
 be purfued farther in this Place, without 
 diverting too much from the Bufinefs I 
 have undertaken. Upon fuppofition of 
 both, the Argument is irrefiftable, that this 
 muft be a juft and true Expofition of the 
 Ceremonies of the Law of Mofes, which 
 is fo clearly ftated in the Writings of the 
 New Teftament, and therefore fupported 
 by fuch various kinds of Evidence. 
 
 And thus far of the Grounds to be af- 
 figned for fuch typical Interpretation of the 
 ancient Rites, as prefigurative of the Gof- 
 pel Myfteries : which was the firft Particu- 
 lar to be fpoken to under the laft Head of 
 Difcourfe. The next Bufinefs propofed 
 now follows in the 
 
 2. Second place, to remove the prin- 
 cipal Difficulties and Objections that may 
 
 fcem 
 
Interpretation of the Law. 267 
 
 feem to lie a^ainft this method of Interpre-SERM. 
 
 XXII 
 tation. And they, as I take it, are gene- v^ryO 
 
 rally reducible to thefe three, 'Vtz. (i.) 
 That it is obfcure, (2.) That it is arbitrary, 
 and (3.) That it is inconfiftent. And tho' 
 thefe have been already in good meafure 
 obviated, by what was offered before up- 
 on this fubjeft, yet for the clearer refolu- 
 tion of all Difficulties, it may be proper to 
 treat of them diftindly in this place. And, 
 
 ObjeB, I. First it is objeded, that 
 the typical Interpretation is obfcure and 
 difficult, that it feems not worthy of God 
 to inftrud his People in fo abftrufe and 
 ambiguous a manner, fuch as to the Learn- 
 ed might appear extremely doubtful and va- 
 riable, and to the Vulgar wholly unintel- 
 ligible. 
 
 Anfw, B u T in anfwer to this, fo long 
 as there appears no palpable Abfurdity in 
 the Nature and Reafon of the thing, it 
 feems too much for us to pronounce with 
 any peremptorinefs, what method may be 
 TdQ^ worthy of God, or fuitable to his un- 
 erring Wifdom. He has the Iffues and 
 Connexion of all things before him in 
 one View, and therefore maj have many 
 
 and 
 
268 7he Grounds of the Typical 
 
 SERM. and wife Ends to ferve, by his Difpenfa- 
 XXII 
 j^^/^^^ tions, which we cannot penetrate, whofe 
 
 Views are neceflfarily confined, by the con- 
 dition of our Being, to a very ftrait and 
 narrow compafs. It cannot therefore be- 
 come us to determine of the Counfels and 
 Defigns of Providence, or make it an Ob- 
 jeftion againfl: any Difpenfation, that we 
 are not able to comprehend the Reafon, 
 or fathom the Depth of it. We find in 
 the flight and narrow Projedlions that fall 
 within our management, how little we 
 are able to forefee the confequence of things, 
 and how often we fee reafon to wifh we 
 had done otherwife, in thofe Concerns 
 which were thought to have been condud:- 
 cd with the greateft Caution and Prudence. 
 And fhall we then prefume to interpofe in 
 the Counfels of the Almighty, or think 
 ourfelves qualified to undertake or influ- 
 ence the fupreme Government and Direc- 
 tion of the Univerfe? It is as high as 
 Heaven, what canft thou do ? deeper than 
 Hell, what canft thou know ? the meafure 
 thereof is longer than the Earthy and 
 
 broader than the Sea {e). 
 
 But 
 
 (f) Job xi. 8, 9. 
 
Interpretation of thel^kw. 269 
 
 But though this Anfwer might fuffice to^ ER M. 
 fatisfy a modeft and humble Mind, yet it v^yO 
 has been (hewn, over and above all this, 
 that there are fome apparent Reafons for 
 this method of Inftrudtion, fuch as may 
 fcrve to (ilence the more daring and auda- 
 cious. Were it but to teach vain Men a 
 Leflbn of Humility, in (hewing that their 
 own Faculties and Reafonings cannot in- 
 ftrud them fully in their Duty, but they 
 muft fubmit themfelves moreover to be 
 taught of God, by the unerring Precepts of 
 divine Revelation: This furely is an End 
 worthy of God to dcfign, and highly con- 
 ducing to the Benefit of Man. And this 
 very End will farther be promoted by that 
 Induftry and Care which is required for 
 the thorough Knowledge and Underftand- 
 ing of fuch hidden Myfterics. Nay, and 
 let it be remembred, that if the Prefcrip- 
 tion of fymbolical Rites were attended 
 with fome Obfcurity, yet it made however 
 a ftronger Impreflion upon vulgar Minds, 
 than bare Prophecy would have been apt to 
 do, and fo became rather a Help and Suc- 
 cour, than any real Difadvantage, to human 
 Weakncfs and Infirmity. 
 
 Nor 
 
270 ^^ Grounds of the Typical 
 
 SERM. Nor is it perhaps the leaft Ground of 
 3^^ fuch a method of proceeding, to conceal 
 the facred Myfteries from evil Spirits and 
 evil Men. As their obftinate and fettled 
 Malice makes them at all times unworthy 
 of any Communications of divine Know- 
 ledge ; fo there are fome fpecial Reafons to 
 be given, why they fhould not be let into 
 fuch future Myfteries as depended on the 
 concurrent Ading of free Agents, whofe 
 Adting was neceflary to their Accomplilh- 
 ment, and who were yet to ad with Li- 
 berty. Had the Notices of the MeJJidh 
 been fo full and explicit, as to make it im- 
 poflible for the moft obftinate Prejudice to 
 have miftaken it, who would imagine ei- 
 ther JudaSy or his Countrymen, fhould 
 have run the lengths they did ? And though 
 they might not have been the better Men 
 for that, but equally fubjed to depraved 
 AfFedions j. yet they had been almoft irre- 
 fiftably reftrained from ading in that man- 
 ner, which did fo iignally contribute to the 
 Redemption of Mankind. It feems as if 
 Satan himfelf (/) was not apprized of the 
 
 Myftery 
 
 (/) See the Quotation trom Ignatius in the foregoing Ser- 
 mon, with the reft of the Note on that Occafion,p. 249, 250. 
 
Interpretation of thelj kw* 271 
 
 Myftcry of the Crofs of Chrifi^ and there- ^J5^r^** 
 fore aimed to defeat the De%n of our Sal- wv^"*/ 
 vation by the very method that was proper 
 to effcd it. Certain it is, though he ma- 
 licioufly promoted our Saviour's Cruci- 
 fixion, he was greatly hurt by it in the 
 Event: For through T>eathy Chrift de- 
 ftroyed him that had the T^ower of TDeath^ 
 that is^ the T>evtl (g) ; and having fpoiled 
 principalities and lowers, he made a 
 Shew of them openly^ triumphing over 
 them ijo)^ in the Abolition of their Ora- 
 cles, and Heathen Supcrftition (/). From 
 hence we may colled, that he miftook the 
 ancient Notices of this Myftcry : But had 
 the facred Oracles been liable to no Mif- 
 conftruftion, had there been no Obfcurity 
 in the method of revealing our Redemp- 
 tion ; 'tis likely the Tempter would rather 
 have employed his Malice rny other way> 
 than in promoting that EfFed which he 
 aimed above all others to defeat. 
 
 Mean while, though there was fuch 
 Obfcurity, as might leave the Proud and 
 
 Malicious to the blind Reafonings and Er- 
 rors 
 
 (^] Heb. ii. 14, (/&) Col. ii. 15. (r) ^ee Vol. I. p. 204, ^f. 
 
282 'The Grounds of the Typical 
 
 SERMrors of their own Minds ; there was how- 
 v^^Yxi/ ever, we have feen, fuch Light and Infor- 
 mation, as might give the humble and 
 ferious Enquirer fome gUmmering and 
 diftant View of this ftupendous Myftery, 
 which gradually opened and enlarged, as 
 the Event drew nearer on, by frefher No- 
 tices and clearer Predidions, till at laft the 
 Accomplifhment of all difplayed it with 
 the utmoft advantage ; and then the Beau- 
 ty of the whole Oeconomy appeared in the 
 Conformity of all its Parts, and the Truth 
 of this Interpretation was attefted and con- 
 firmed by the divine Power that accompa- 
 nied the Witneflcs and Preachers of it. So 
 that the Pretence of Obfcurity is weak and 
 infufficientj it was as clear as was pro- 
 per in the earlier Ages, which will not be 
 accountable for more Knowledge than had 
 been given them: but it is now cleared up 
 beyond exception, and the Proof we have 
 that it was formerly revealed, though un- 
 der fome Obfcurity, is to us no inconfide- 
 rable Confirmation and Enforcement of the 
 Truth of our Religion. And fo much for 
 the Objeaion of Obfcurity. It was faid 
 moreover to be objei^ed in the 
 
Interpretation of the \ak^* 273 
 
 ObjeB. 2 . Second place, That this ty- ^^^^^^' 
 pical Interpretation of the ancient Rites is v^v^i 
 arbitrary and precarious 5 i- e, there is lio 
 necellity in the nature of the thing to ground 
 or evince the Truth of fuch Interpretation, 
 but Men of Wit and Fancy may take a 
 fcope and compafs to fuit all things to theic 
 own Humour 5 and fo that which is really 
 matter of private Fancy and Invention, will 
 be made the Standard of Divine Truth. 
 
 Anfw^ The Anfvver to this may be in 
 part colle<fled from what has been already 
 offered, and the reft may be eafily fupplied 
 by what ftill remains to be obferv'd. So 
 far as this Interpretation is already authori- 
 fed by Men infpired of God, by Men whole 
 Divine Million and Charadler has amply 
 been atteftcd cither by Prophetical Predic- 
 tion, or undoubted Miracles ; fo far with- 
 out qucftion it muft be as well fixed and 
 grounded as any literal Interpretation, and 
 no more fubjed to the uncertain Sallies of 
 Fancy and Enthufiafm. It will be fhewn, I 
 truft, that the main Strokes of the Mofaical 
 Oeconomy have been fo interpreted to our 
 hands, and have already receiv'd the Sandion 
 of Divine Teftimony. And tho' it may not 
 
 Vol. II. T be 
 
274 ^^ Grounds of the Typical 
 
 SERM. be pretended, that there is no Type to be 
 v/ny^ alledg'd, which has not been expreflly ap- 
 plied to that purpofe by fome infpired Wri- 
 ter ; but rather on the contrary, that the In- 
 fiances we meet with of this fort in the in- 
 fpired Writers, do afford an Intimation that 
 the like latent Meaning remains to be fearch'd 
 out in other Inftances : yet thofe which 
 come cloath'd with fuch Authority, are ever 
 to be receiv'd with grcateft deference and 
 certainty i and for the reft, there are certain 
 Rules to be prefcribed, which may ferve to 
 guard us againft any Exorbitances of a fan- 
 ciful or crazy Brain. 
 
 The firft and principal Diredtion, in that 
 cafe, is to keep to the Analogy of the Faith, 
 and not admit any Interpretation of a matter 
 myftical, that fhall any way clafh or inter- 
 fere with what is clearly revealed. The 
 Dodlrines that are expreilly taught in Scrip- 
 ture, and delivered in manifeft and open 
 Terms, are as a Guide and Pole-Star to di. 
 red us to avoid all Danger and Abfurdity, in 
 interpreting fuch Paffages as are obfcure and 
 myftical. So again the Rites which are but 
 literally contain'd and deliver'd in one part 
 of Scripture, if they be explained to have a 
 
 inyftlc,a| 
 
Interpret at i 071 of the: Law. 275 
 
 inyftical View and Meaning in another, that^^ R M 
 Explication gives a handle for expounding (^/-y^j 
 Other Rites (the' not expreflly fo applied in 
 Scripture) in order ftill to the fame View, 
 and in fubfcrvicncy to the fame De%n. 
 This is not an arbitrary and precarious Me- 
 thod, but 'tis keeping to the View and End 
 of Scripturfe 5 fo far from overthrowing 
 what is clearly reveal'd, that it helps to clear 
 and illuftratc what might other-wife be dark 
 and obfeure. 
 
 Great care however lliould be taken j 
 whilft we are looking after a myftkal Inter- 
 pretation, that we do not the mean while 
 ncgled or exclude the literal. Our Argu- 
 ment from the typical Interpretation of the 
 ancient PJtes, and the allegorical Explica- 
 tion of ancient Hiftory, muft depend upon 
 the Suppofition of their having been literal- 
 ly prefcribed and tran faded 5 and in vain 
 ihall we look after the hidden Meaning, if 
 the Fad, under which [it is faid to be con- 
 ceal'd, be fiditious and without foundation, 
 if the Hiftory of the Creation, or the Fall 
 of Man, be thcmfelvcs fuppofed to be fie- 
 titious, no Allegory that is built upon them, 
 can have any weight or importance. And 
 
 T 2, M 
 
276 ^e Grounds of the Typical 
 SERM.jf the Rites of the Mofaick Law were not 
 \^y^ literally prefcribed, it can be to little pur- 
 pofe to look after their Significancy. There 
 may be in fome of the prophetical De- 
 fcriptions, an intermixture of fome Faft.s 
 which were but vifionally or parabolically 
 f eprefented : but in religious Inftitutions, 
 and in matters of plain Hiftory, to exclude 
 the literal Senfe would be the height of 
 Diftradion," and found our my ftical Inter- 
 pretation in the Sand. 
 
 Lastly, It fhould alfo be remembred, 
 that where we have not the'exprefs Autho- 
 rity of fome infpired Writer to fupport our 
 Interpretation, we are not to lay gre?t 
 ftrefs on any fmgle Type or Allegory, but 
 go through the whole Syftem of divine Re- 
 velation, prcferving the Harmony of all its 
 Parts, and ever giving preference to thofe 
 Expofitions which beft fuit with the uni- 
 form View and Defign of the whole taken 
 together. 
 
 o If thefe Rules be obferved with dili- 
 gent Search, and Humility of Spirit (for 
 that is always requifite in our religious 
 Enquiries) with humble and ardent Addref- 
 fcs for divine Illuminations there can be 
 
 little 
 
Interpretation of the Law. 277 
 
 little danger of running into any Errors, in ^JlSi^ 
 ailigning the typical Interpretation of any \^\r\j 
 Rites prefcribcd, or other Fad-s related in 
 the Old Tcftament : there can be none, of 
 running into fuch Miflakes, as fhali be 
 of any very mifchievous or fatal confe-^ 
 quence. And from thefe fame Confidera- 
 tions, which have been thus far urged to 
 give fatisfadtion to the fecond Objedion, 
 we may alfo proceed in great meafure to 
 fatisfy the 
 
 Obje5f. z. Third tliat remahis, i'/«. 
 that thisjway of interpreting the Scripture by 
 Types and Allegories is inconfiflent with it 
 felf, and may be urg'd to prove contrary Con- 
 clufions 5 inafmuch as, from the different 
 Turn of Imagination that may prevail with 
 different Men, the Type or Allegory may be 
 affign d with fuch different Views, as fhall 
 be dircdlly contradidory to one another. 
 
 Anfw. I fay, the fame Confiderations 
 whicii were urged before, may be now 
 urged over again in reply to this Objec- 
 tion. If in afUgning fuch myftical In- 
 terpretation, we keep within the Reftric- 
 tions and Limitations before laid down; 
 if wc keep the Analogy of the Paith con- 
 T 3 ftantly 
 
278 The Grotmds of the epical 
 
 SERM.ftantly in view, and admit nothing that is 
 f^^y^ any way inconfiftent or repugnant to it 5 if 
 we do not advance our mydical Interpreta- 
 tion upon the ruins of the literal, but con- 
 fider it as confequeatial and fupported by 
 it; if we lay not too great ftrefs on any iin-' 
 ^le Type or AUcgojy, but go through the 
 whole Syftem of divine Revelation, to pre- 
 ferve the Harmony and Uniformity of all 
 its Parts; there can be little danger of 
 Contradidion or Inconfiftency among us, 
 ii' lie or no room for any wide Difference 
 in the Meaning \ve alTign to any Type or 
 Allegory« 
 
 O R if in fome Particulars there fhould 
 be different Interpretations, which cannot 
 be pcrfedly cleared up, to the Satisfaction 
 of all equitable Minds ; yet they fhall not 
 affed the great Concerns of Religion, it 
 fhall be only in fuch Matters as may be va-p 
 rioufly difputed, without breach of Cha- 
 rity, or Violation of the Faith, Where the 
 Analogy of Faith is preferved, there can be 
 nothing contrary to Faith admitted i and if 
 in other rcfpefts there lliould be fome Va- 
 riety, it is what happens in afligning the 
 literal Senfe of Scripture, as well as the ty- 
 
Interpretation of the h aw, 279 
 
 pical or allegorical. So that if rhc Diffc-S£RM. 
 
 '" XXII 
 
 fence of Interpretations be any Objedijon^^Y>J 
 
 againft the Method of interpreting, I doubt 
 it will lie againft every Method that ihall 
 ever be propofod, till we rife above the 
 prefent State of human Knowledge, and 
 have no Remains of Sin or Frailty to blind 
 or difcompofe us. 
 
 And thus much for the two firft Parti- 
 culars propofed under the third Head of 
 Difcourfe. We have fcen the Grounds to 
 be afligncd for a typical Interpretation of 
 the ancient Rites, as prefigurative of the 
 Gofpel-Myfteries. And we have alfo re- 
 moved the principal Difficulties and Ob- 
 jedions that may feem to lie againft this 
 Method of Interpretation. It remains in the 
 third and laft place, to be fhewn under icn.e 
 obvious Inftances, how apt and natural 
 this Method of Interpretation is, and with 
 what Beauty and Significancy it difpiaysand 
 unfolds to us the ancient A yfteries. I^ut 
 the ftating of this, in fuch Points elpcci- 
 ally as the Scripture has placed beyond ail 
 rcafonablc Exception, muft he lefi ion the 
 Subjcd of two remaining Difcourici. 
 
 T 4 SER: 
 
28o 
 
 SERMON XXIII. 
 
 PRE ACH'Dk 
 
 Oct. 2. 173Z. 
 
 The Aptnefs and Significancy of the 
 typical Interpretation of the Law. 
 
 The Seventh S e r m o N on this Text. 
 
 John i. 17- 
 
 For the Law ^was given by Mofes, hiii 
 
 Grace and Truth came by Jefus Chriji, 
 
 FTER having explained the 
 Grounds to be afligned, for a ty- 
 pical Interpretation of the anci- 
 ent Rites, as prefigurative of the 
 Gofpel-Myfterics 5 which were taken part- 
 ly from the ancient Ufages of other Na- 
 tions, partly fi-om the Nature and Genius 
 of the Jewijb Difcipline, and partly from 
 that uniform and iiarmonious View; which 
 
 it 
 
Interpretation of the\jkv^, 281 
 
 it appears to have upon the Chriftian Ex-SERM. 
 pofition, and that weighty Confirmation v^^-^^^ 
 which is given to it, by the Miracles and 
 other Evidences of the New Tellament : I 
 went on to guard this Method of Interpre- 
 tation againfl: thofe Objedions, to which it 
 may feem hablc, of Obfcurity^ Uncertain- 
 ty, and Inconfirtency. 
 
 I N arguing from the Harmony and Uni- 
 formity of the Chriftian Expofition, I pro- 
 ceeded only on the Suppofition, that it 
 would appear to be uniform and" harmoni- 
 ous. But the Proof or lUuftration of that 
 Matter was referved for the Bufmefs of a 
 
 3. Third Particular; where it now 
 remains to be fhewn, under fome gbvious 
 Inftances, how apt and natural this Method 
 of Interpretation is, and with what Beauty 
 and Significancy it difplays and unfolds to 
 us the ancient My fteries. 
 
 The Authority of fuch Interpretation, 
 being the fame with the Authority of the 
 Books of the New Teftament, by which it 
 is fupported and confirmed, has been often 
 hinted at in thefe Difcourfes, and more 
 largely difcuffed aud illuilrated by abler 
 
 Pens. 
 
282 755^ Aptnefs of the Typical 
 
 SERM.Pens. But I confine- my felf at prefent to 
 XXIII 
 y^^^^^^^ that internal Evidence which arifes from 
 
 the Fitnefs and Congruity of fuch Interpre-^ 
 tation itfelf, from its being fuited to the 
 Genius of the Jewijh DifcipUne, and giv- 
 ing: a mod reafonable and confident Ac-^ 
 count of tlie End and Purport of the old 
 Oeconomy. And in order to (hew this, I fhall 
 not need to be foUicitous, whether an cx- 
 adl Account is to be given of evety parti- 
 cular Rite; it will be enough if the main 
 Heads of the Ceremonial Law may be fair- 
 ly ■ reduced to this View and Defign, and 
 accounted for by this Method of Interpre- 
 tation. To this purpofe, I would take the 
 Epiftle to the Hebrews, with other places 
 of the ' New Teftament, for my Guide in 
 three efpecial Inftances, which relate to the 
 clTential Parts of the Levitical Worlhip, 
 and almoft the whole Exercife of ritual 
 Religion 5 namely, the Place of Worfliip, 
 which was the Tabernacle firft, and after- 
 wards the Temple '•) the Method of worfhip- 
 ping, by Sacrifice^ and Incenfe i and the 
 Adminiftrator, which was in fome Cafes 
 the High-Prieft alone, ^nd in the reft, any 
 of the Sons of Aaron, 
 
 But 
 
Interpretation of the\j ^yff. 283 
 
 But before I proceed direftly to thcfeSERMJ 
 Jnftances, it may be neceffary to premife, v^y-v 
 what has been hinted formerly, that it is 
 "declared in general of the ritual Precepts of 
 the Law, that they had a Shadow of good 
 things to come {a)j but the Body is of 
 Chrifl(J?)'j fo that Chrift is fet forth as 
 the great End of the Law to every one 
 that believeth (c), and the Law itfelf as a 
 Schoolmafier {d) conducing to him. By 
 all which we learn that the whole Law was 
 calculated with a View to the Mejfiah, 
 that its great End and Tendency was to 
 point out the principal Parts of his Office 
 and Charafler, together with thofe Benefits 
 which the Church was to exped from him. 
 I (hall not need, after this plain and ob- 
 vious Remark, to undertake a laborious 
 Confutation of that Conceit, which has 
 been too haftily admitted by fome learned 
 Men (^), that the principal of the Jewish 
 Jlites were ordained in imitation of the 
 Heathen Superftition, to which the People 
 had fo long been a4didled, that God faw 
 
 fit 
 
 T-r 
 
 {a) Heb. X. 1. [b) Col. ii. 17. (0 Rom* x- 4- 
 
 {d) Gal. iii. 24. (e) Marlham, Spencer, alii. 
 
2 84 The Apfnefs of the Typical 
 
 SE^ M. fit to indulge their Fondnefs for the Pomp 
 v^v"*^ ^^ outward Ceremonies, and transfer to 
 the Worfhip of himfelf, what had been 
 impioufly abufed to fupport Idolatry and° 
 Superftition. A Conceit dire£tly contrary 
 to 'the Tenor and Genius of the Old Tef- 
 tament, which every where labours to with- 
 hold or reclaim the People from every Ap- 
 pearance of idolatrous Pradlices ! And can 
 it then be imagined God fhould prefcribe 
 the Ceremonies of • fuch idolatrous Wor- 
 fhip, in order to indulge in his People that 
 Fondnefs and Inclination to them, which 
 it was one principal End of all his Difci- 
 pline to corred and extirpate ? 
 
 As then it is aflerted without Proof, of 
 many of thefe Rites, that the fame, or 
 fuch like, had been ufcd in Ages elder than 
 Mofes, and applied originally to idolatrous 
 Worfhip, (it being much more likely that 
 the Idolaters began to ufe them afterwards, 
 in imitation of the true Worfhippers of 
 God) fo if that Fad could be maintained 
 of any of them, fome other End of the 
 Refcmblance ought to be afllgned, which 
 may conftft with the general Tenor of the 
 Old Teftament, and not this of a Complir 
 
 anc^, 
 
Interpretatio7t of the\^k^* 285 
 
 aiice, which diredly contradids it. It might SERM. 
 rather be fuppofed (/), that fome of thcv^^y^. 
 Mofaick Ufagcs had been in ufe among 
 the ancient Patriarchs, which we know to 
 be the cafe of Sacrifice : And as the Na- 
 tions that funk into Idolatry had not loft 
 all Footftcps of this traditional Pvcligion, 
 fo without doubt it was carefully preferved 
 among the -Hebrews^ and God thought not 
 fit to difcard it in his legal Worfhip, which 
 was made fubfervient to the general Tenor 
 and Sighificancy of thofc more ancient In* 
 ftitutions. And fince a clear and confident 
 End of the whole is afllgned by the Writers 
 of the New Teflament, referring the Ori- 
 gine of all to God, and their Interpreta- 
 tion is confirmed by Miracles, and various 
 kinds of Evidence i I fee not what fhould 
 be the Bar to our admitting the Senfe which 
 they have given, and eftecming that to be 
 the juft and true Account of the Rites and 
 Ordinances of the legal Difpenfation. This 
 ought furely to fatisfy as many as admit the 
 Books of the New Teftament for genuine 
 
 and 
 
 (/) See Bp Cumberland de legibus Patriarchar. at the end 
 ff Orig. gem. antiquiff". 
 
286 The Apt7tefs of the Typical 
 
 SERM. and facred. And as for thofe who refufe 
 
 XXIII 
 
 Vi^^iy^ them under that Charadcr, let it be their 
 
 Province to difprove the Evidence which 
 
 has often been produced in behalf of their 
 
 Authority. 
 
 This allegorical Genius of the Old 
 
 taw (^), is elegantly fet forth by St. Taul, 
 
 under the Type of Mofes receiving a G/c- 
 
 ry in his Countenance {h) by converfmg 
 
 with God, which when the people were 
 
 not able to behold, lie veiled it from their 
 
 Sight. Mofes is here propofed as the Mi- 
 
 nifter of the former Difpenfation, whofe 
 
 Miniftry was not without its Glory^ as it re^ 
 
 vealed the Truth and Will of God, and 
 
 pointed out to Chrift the Mediator of d 
 
 better Covenant, But fmce the People 
 
 could not ftedfajily look into this great End 
 
 of the Law, nor bear the naked Luftre of 
 
 fo bright a Glory ^ it had therefore a Veil 
 
 or Covering caft over it, being taught by 
 
 fymbolical Rites and Adumbrations, which 
 
 however a dull and carnal People might 
 
 reft in, without fearching out the Myft^ry^ 
 
 yet the Time was to come^ when that Veil 
 
 Ihould 
 
 (£) Vid. Witf. Mifcel. 1. 2. Diff. 1 . §. 74. .(*) z Coi:^- 
 
 iii. 7, ^c. 
 
Interpretation of thehkVf, 2 S 7 
 fhould be taken away, (zs Mo fes took itSERM. 
 off, when he returned to God) and alt\j^sf^ 
 is>ith open Face behold^ as in a Glafs, the 
 Glory of the Lord. 
 
 The Jews themfelvcs (/), though they de-* 
 ny thcChriJiian Expofition, yet are not back- 
 ward to acknowledge fome allegorical or 
 myftical Meaning to lie concealed under the 
 Precepts of the Law. And what Maimonidet 
 {h) obferves of our material Frame, that it is 
 as a Wall or Veil to intercept the Bright- 
 nefs of divine Truths, might as well be ap- 
 plied to the Letter of Mofaick Precepts, 
 and prophetical Vifion, reprefented by that 
 thick T^arknefs in which God is faid 
 to have revealed himfdf, and that dark 
 
 and 
 
 (;) Vid. Witf. ut fup. %. 22, 23. 
 
 \k) Materia eft veluti maceria magna et velum impediens 
 
 veram apprehenfionem intelligentiie abilradlas. Et hoc 
 
 innuitur paffim in omnibus piophetarum libris, quod velum 
 aliquod fit diftinguens inter nos et Deum : ut cum dicitur, 
 abfconditus nobis eJJ'e in nube ; in objcuritate ; in denfa caligine ; 
 — eo quod materia^ refpeftu imperfefti nimis fumus ad illunx 
 
 apprehendendum non tamen fine ratione fuit quod Deua 
 
 fein nube revelarit, veriim ad noscommonefaciendos, quod 
 apprehenfio veritatis ejus nobis fit impoflibilis, propter turbu- 
 lentam at tenebricofam illam, quas nos , nequaquam vero 
 Deum circumdat, materiam.— — — Prxterea, nntum et ii» 
 confefib eft in gente noftra, quod dies ilia, qua fteterunt ia 
 monte Sinai, fuerit nebulofa, et nonnihil pluvioia. Maimon. 
 Mo^eNevooh. ex verjion. Buxtorf. par. 3. cap. 9. 
 
288 lloe Aptnefs of the Typical 
 
 SERM. and 2;loomy Day on which the Law was 
 ^>/\j delivered from Mount Sinai (I). 
 
 Whilst thus the Jews acknowledge 
 a myftical or latent Meaning, and the Gof- 
 pel has fhewn Chrifi to be the End or Pur- 
 port of the whole Mofaick Difcipline, wc 
 may proceed with better Confidence to 
 fearch into Particulars. And though all 
 Particulars are not expreflly applied by the 
 Writers of the New Teftament, yet the 
 Specimen which they have given, autho- 
 rifes us to enquire after the reft; efpeci- 
 ally fmce they have expreflly afTured us, 
 that the whole had the fame View or De- 
 fign, and have pafled over fome matters 
 in a fummary way, as things of the fame 
 tendency, though they could not ftay to 
 fpeak of them particularly (m). There is 
 not indeed the fame Certainty in thofe 
 Particulars, which are fearched out by the 
 Sagacity of human Reafon, nor is the fame 
 ftrefs to be laid upon them, as on thofe 
 of which exprefs Application has been made 
 by fome infpired Writer. But yet when 
 
 they 
 
 (/) Exod. xix. 1 8. Deut. iv. 1 1 . Judg. v. 4, 5 . 
 (ot) Heb. ix. 5. 
 
Interpretation of the h aw^ 289 
 
 they are urged not fmgly or apart by them- ^J-,?^//^ ' 
 felves, but in conjundion with the whole c^Oi^^j 
 Syftem of ritual Religion, not to gain fay 
 the Apphcations that are made in Scripture, 
 but conformably and in fubferviency unto 
 them j there is then a weight and iignifican-* 
 cy in fuch Interpretations, they difplay the 
 Harmony and Beauty of the Mofaick Pre- 
 cepts, and fhew how the fame Wifdom 
 which had been more evidently taught of 
 fome, did really run throughout, and give 
 fandion to the whole. 
 
 Now as all the Treafures of Wifdom 
 are hid in Chrift («), fo that there is great 
 variety of Benefits in his Religion, and yet all 
 terminate and center in himfelf j we are not 
 to wonder, if on one hand many of the le- 
 gal Prcfcriptions fhould be calculated to fet 
 forth or fignify the fame Myftery, and on 
 the ether hand variety of Myfteries fhould 
 be refer'd to by one and the fame Rite oe 
 Ceremony. 
 
 Thus much being premifed in general 
 of the Nature and Tendency of ritual Pre- 
 cepts, I proceed more particularly to give 
 
 (n) Col. ii. 3. 
 
 Vol. II, U fom« 
 
290 7he Aptne/s of the Typical 
 
 S E R M. fome Specimen of them in the Inftances be- 
 Vj^Y'^ ^^^'^ mentioned. And, 
 
 (i.) First then I propofcd to explain 
 the Myftery of the Place of Vv'''orfhip pre- 
 rcribcd under the Law, which was the Ta^ 
 bernacle fiift, and afterwards the Temple ; 
 the fird: appointed for the temporary \}its 
 of the IfraeliteSy till its Utenfiis fhould be 
 tranilated to that more folemn Place, which 
 God fhould chufe for the better Celebration 
 of Divine Worfhip. The mofl High dwel- 
 leth not in Temples made with hands (0). 
 He neither can be inclofed in any poflible 
 compafs, nor wants to be fccured againft 
 the Inclemencies of Air or Weather. Yet 
 in thefe places he was plcafed to vouchfafe 
 a fymbolical Manifeftation of his prefence : 
 from whence the Tabernacle had its Name 
 of PI£;q, Mifljcan, as being the Habitation 
 or Dwelhng-houfe of God ; and the like 
 name of HJO^ Shechinah, is given by the 
 Jewifh Writers to that bright Appearance 
 or Divine Glory which rcfided in it. This 
 figured out that Myftery in time to be ac- 
 • • complifhed, 
 
 (c) A(Ssvii. 48. — — xvii. 24. 
 
hiterpretatton of the Law. 2 q i 
 
 complifhed, when the Son of God fhouldSERM. 
 death himfclf with human Flefh, who is ^•v^^ 
 therefore faid, by an AUufion to that He- 
 brcju word, axnyao-ai, to make his Tabernacle 
 with us (/>), to have had the Fulnefs of 
 the Godhead (anfwering to that Fuhiefs of 
 Glory fomctimcs manifcfted in the old 
 Sanctuary) dwelling {q) or refiding in him 
 bodily, and to have raifed that Temple of 
 his own Body (rr) which was blefs'd with 
 this Divine Inhabitant. 
 
 Again, the fame Building, which was 
 thus calculated to fignify the gracious Pre- 
 fence of God among his People, was alfo 
 fitted to denote as well every private faith- 
 ful Member of Chrijl, as the whole Church 
 which is made up of them, and that under 
 different Conditions or Eftares. Of every 
 true and faithful Member of Chrift, it is 
 reckon 'd that he has Chriji dwelling or re- 
 fiding in hiir (r), and is fo warm'd and en- 
 lighten'd by the gracious Influence and Di- 
 fcdlion of his Spirit, as from hence to be 
 U 2 cftcem'd 
 
 (/>) ^aK'vuti^ it riylv- Jch- i. 14. 
 
 ']iK. i- Co.. ii. 9. (rr) jclinii. 19. 
 
 (/) Rom. viii. 9, to. zCwj.xiii. 5. 
 
292 7Z^ Aptnefs of the Topical 
 
 Serm. cfteem'd the 7emple of the Holy Ghoft (j). 
 \^^^f^ In like manner, when fpoken of together, 
 they are faid as lively Stones {t) to be built 
 up a fpiritual Houfe, to be built upon the 
 foundation of the Apofiles and Trophets, 
 Jefus Chrift himfelf being the chief Corner ' 
 flone ; in whom all the Building fitly fra- 
 med together groweth unto an holy Temple 
 in the Lord h inwhamye alfo are built tO' 
 get her for an habitation of God through the 
 Spirit (u). 
 
 The Skins and bafer Materials, which 
 ferv'd for covering the Sancftuary, whilft irs 
 inward Utenfils were glorious and of great 
 value, may at once lead us to a twofold 
 Contemplation of our Redeemer, who, in 
 his outward Form, may appear dejpifed and 
 rejected of Men (x\ at the fame time that 
 they, who look to him by Faith, can eaii- 
 ly behold his Glory, the Glory as of the only 
 begotten of the Father ^ full of Grace and 
 Truth {y): as alfo of the Church, which 
 being his Body, is conformed to its Head, 
 all glorious within (^), tho' outwardly per- 
 haps 
 
 {s) iCor. vi.19. (^) iPet"-5- 
 
 Xu) Eph. ii. 20,21, 22. [x) Ifai. liii. 2,3. 
 
 ij) Joh.i. 14. [%) Pfal.xlv. 13, 
 
Interpretation of the Iuaw. 293 
 
 haps defpifcd and ftript of fecular Advan-SERM. 
 
 ^ ^ ^ XXIII. 
 
 tages. \^->/^ 
 
 Once more, the condition of the Ifrae- 
 liteSy being at firft unfettkd and moveable, 
 their Tabernacle was compofed of fuch Ma- 
 terials, and compared in fuch order and 
 method, that it might eafily be taken down 
 and fet up, and moved about with them 
 from one place to another ; 'till at laft 
 when their Wars with the Natives were at an 
 end, and themfelves in peaceable pofleflion 
 of their promifed Inheritance, its facrcd U- 
 tenfils were fixed in the Temple hmlt by So- 
 lomon, and that ftate of Reft attended with a 
 great increafe of Glory. So Chrifi was in this 
 World as in a Wilderncfs, not having where 
 to lay his head (a) with Conftancy or 
 Quiet, and fubjedl to the Mortality and 
 Weaknefs of our Nature : but being raifed 
 from the T>ead, he dieth no more^ T^eath 
 hath no more dominion over him (J?), be-; 
 ing now cnthron'd at the right hand of God, 
 far above all Principality and Power (r), in 
 a (late of endlefs Triumph and Glory. So 
 alfo is his Church at prefent in a ftate of 
 U 3 Travel 
 
 {a) Liik. ix. 58. {b) Rom. vi.g. 
 
 [c) Eph.i. 20, 21. 
 
294- 'The Aptnefs of the Typical 
 
 SERM. Travel and Warfare, but fhall hereafter be 
 v.,,^^^^' tranQated to a triumphant State, and then 
 enjoy an everlafting Reft and Felicity. 
 
 But bcfides this general Confideration 
 of the whole Sanduary taken together, we 
 may likewife turn our Eyes diftindly on its 
 feveral Parts, and obferve the Myfterics con- 
 ceard under them. The Sancluary, ftridly 
 taken, was a Building covcrM in, fccured 
 againft the outward Injuries of Weather, 
 and unlawful to be entred by any but the 
 Sons of Aaron. But this was encompafs'd 
 by a Court of large extent, which flood o- 
 pen to the Air, wherein was the Laver^ and 
 th^Altaroi Burnt'Offeringy and in which 
 the Priefts and Levites performed the Appa- 
 r^Z-^j" of their Sacriiicial Worlhip(^). As 
 this Court feems to have been but one at 
 firft, fo it has been fuppos'd that the reft 
 of the People, who were clean, were not 
 refuted acccfs to it. But after the Taberna- 
 cle was fixed, we find T^avid fpcaking of 
 the Courts of the Lord, in the plural {e) : 
 and efpecially after the building of the Tem- 
 ple, there is no doubt to be made but there 
 
 was 
 
 {d) Vid. Witf. Mifcel. Sacr. vol. i . c. 2. DilTert. i . §. 15, 
 (t-) Pikl. Liv. 4. Ixxxiv. 2. xcvi. 8. 
 
Interpretation of the Law. 295 
 
 was more than one. We find the /»w^rSERM. 
 Court, or the Court of the Triejts, and the \dr\r>u 
 great Court diftinguifhed from each other at 
 the time of its Erection ( /). And according- 
 jy, upon occafion of Manaffeh'% ldolatry> 
 they are termed the two Courts of the Hoiife 
 of the Lord{ff)y as if there were no more. 
 But afterwards the number was encrcafed : 
 and then the Court of the Triejis was dif- 
 tinguifh'd from that of the 'Peoj?/e, as that 
 was again from another of the IFomen, and 
 that from the laft of the Gentiles, who were 
 not allow'd to proceed farther {g). This fitly 
 rcprefcnts to us the vifible Church oiChrifi', 
 which has its own Enclofure, feparating its 
 Members from the Heat he 71 and unbeliev- 
 ing World, admitting them to the privilege 
 of outward Worlhip, but fiill detaining them 
 in hope of better things that are invifible. 
 
 Tn'E/iltar zndxho. Laver, which were 
 fituated in this Court, were both fignificant 
 Emblems and Types of our Redeemer 5 the 
 one as he is the Fountam open'd to the 
 Hoiifeof'Dxiid, and to the Inhabitants of 
 U 4 ]eru- 
 
 (/) iKings vi.36. vii.iz. aChr.iv.g. (jT") 2Chr..\x'xIii.5. 
 \g) See Ligbtfoot's Profpedt of the Temple, -.h. iG, i>:c. 
 
296 The Aptnefs of the Typical 
 
 ^f \/;^ Jcruralem/<7r Sin and for Uncleannefs (h) j 
 ^^o/xi the other, as he is the only Mediator (/) 
 fandifying our Gifts, and rendring our Ad- 
 (drcffes acceptable, thro* whom alone we are 
 allow'd to have accefs (k) unto the Father. 
 At the fame time they did prefigure the Sa- 
 craments appointed in the Chr'tftianQ\\wxQhy 
 pamely, Baptifm fet forth as the Laver of 
 Regeneration (/), and the Euchariji as the 
 Memorial of that Atonement Chrift has 
 made for Sin {m). The facred fire, which 
 burned continually upon the Altar, is a %- 
 jiificant Type of that eternal Spirit, thro* 
 whom Chrifi offer dhimfelf without Spot to 
 Cod (n)y and without whofe fanftifying 
 Virtue the Oblation of ourfelves will 
 jievgr be acceptable. The Horns of the 
 Altar ^ which were for refuge to fuch Crir 
 minals as laid hold on them, may fet forth 
 the Power ^nd Acceptance of our Redeemer^ 
 that Horn of Salvation in the Houfe of 
 David ((?), who is able tofave them to the 
 fittermoji, that come unto God by him {00), 
 
 So 
 
 {{') Zech. xiii.i. {/) iTim. ii. 5. 
 
 (i) Rom. V. 2. (/) Tit.iii. 5. 
 
 {r.) Luk. xxii. ig. iCor. xi. 24, 25, 26. 
 
 (;/) Hel)! ix. 14, (0) Luk. i. 69. [co) Heb. vii. 5, 
 
Interpretation of the Law. 297 
 
 So much for the Court by which thcSERM. 
 
 XXIII 
 SanBuary was encompafs'd. The Sanfiuary v^y^. 
 
 itfelf was divided into two Parts, the firft of 
 which was called the Holy 'Place, the other 
 was the Holy of Holies, or the moji Holy. 
 Into the Holy Place none but the Sons of 
 Aaron were allow'd to enter, who do, in 
 one refped, prefigure the Members of 
 Chrift's invifible Church, /. e. all the true 
 and faithful Members, who are declared to 
 be a royal Triejlhood {p), and to be made 
 Kings and Triejls unto God{q)y in as much 
 as they are admitted to thofe unfeen and (pi- 
 ritual Advantages, to which the carnal and 
 meer external ProfefTors can never penetrate. 
 In another refpeft they prefigure the Mini«^ 
 fters oiChrifty who are allow'd a nearer ap^ 
 proach to the Divine Majefty, and, by com- 
 milTion from our Head, to negotiate in the 
 affair of Salvation. 
 
 Here was the golden Table of Shew- 
 bread, with twelve Loaves weekly i^x. upon 
 it, anfwerably to the Tribes oi Ifraely to 
 denote Chrifi fet forth as the Bread of Life 
 (r) to all the Faithful, in the Ordinances of 
 
 his 
 
 (/>) I Pet. ii. g. (^) Rev, i. 6. — xx. 6. 
 
 [r] Johnvi. 35. 
 
29^ ^^^ Aptnefs of the Typical 
 
 SERM. his Church, in his Word as well as m his 
 y^jpy^ Sacraments, Here aifo was the golden Can- 
 dlejlick^ v/hhfe'Ven burning Lamps y to de- 
 note the Illumination and manifold Graces 
 of the Holy Ghoft fhcd forth in Baptifm, cul- 
 tivated and improved by other Ordinances, 
 and difplay'd in the different Parts and Mem- 
 bers of the Church. They were lighted 
 every Evening, and required to continue 
 till the Morning (j), to intimate that that 
 emblematical Light might have its ufe, du- 
 ring the Night of ritual Types and Shadows, 
 but might well be fupetfeded, when Chrifi- 
 
 fhould 
 
 (j] It is faid Lev. xxiv. 2. that the Lamps Ihould burn con- 
 tinuallyy and this is explained the verfc following, jiaronjhall 
 m-der it from the Evening until the Morning, before the Lord 
 (ontinually. It is faid again 1 Sam. iii. 3, 4. that the Lord call- 
 ed Samuel, e'er the Lamf ofGodiventout in the Tempie, which 
 feems to imply that it was fufFer'd to go out, or was extin- 
 guifh'd in the Morning. Yet Kimchi fays upon the Place, 
 that the Wejtem Lamp, {<viz. that in the middle, bending to- 
 wards the SanSium SanStorum) was always burning. (See 
 i/V-^//o(j/'s Temple, ch.xiv. §.4.) Jcfephus (Anliq. Jud. 1. 3. 
 c. 8, alias 9. ^.3.) reprefents this matter as if three of the 
 Lamps burnt all the Day, and the reft were lighted up at 
 Night. And this feems to be the Mind of the Mi/hna, and 
 tiiBartmorai Comment upon it (in tit. Tamid. cap.3. ^.9. 
 ex edit. Surenhuf. torn. 5. p. 296.) whev befides the Wefiern 
 Lamp always burning, it is faid that the tn.vo eaflcrn Lamfs^ 
 if they went out by the Morning, fhould be lighted again, 
 whereas the rell need not be lighted till the Evening. But 
 this is certain on all hands, that they were all required to be 
 burning in the Night, tho' not in the Day : and the perpe- 
 tual burning of feme, might be a Type of future never-failing. 
 Light. 
 
Interpret at mi of the \^ aw. 299 
 
 fiiould arife to give us ftrongcr Light (0>^x)ail^' 
 when the ^ay fhould dawTiy and the T)aj' v^v^/^ 
 Star arife in our Hearts («). Laftly, here 
 was the golden Altar of Incenfey in the 
 nearcft Situation to the Holieft of ally\^\\o^Q, 
 Horns were yearly fprinkled with the Blood 
 of Sacrifices, but whofe daily Ufe was the 
 burning 0I fweet Odours^ not only as the 
 Symbol of the People's Prayers daily ofFcr'd, 
 but likewife of that continual Interceflion 
 of Chrift (1;) before the Throne in Heaven, 
 which alone can render us or our Petitions 
 acceptable. 
 
 Beyond this Holy ^ lace was the laft 
 Apartment, called the Holieft of ally the ve- 
 nerable Emblem of the higheft Heaven, con- 
 taining the moft ftgnificant Symbol of Di- 
 vine Glory, and of Chrift in his (late of Ex- 
 altation. This was divided from the former 
 Apartment by a Veil^ as that was from the 
 inner Court ; which as it denoted the con- 
 cealment of thefc Myfteries under the Dark- 
 nefs and Obfcurity of legal Shadows, and 
 the veiling of Divine Glory in the Perfon of 
 Chrift y under a Covering of Human Flcfh ; 
 
 fo 
 
 (0 Eph.v. 14. («) 2 Pet. i. 19. 
 
 (•v) Rev. viii. 3,4. 
 
3^0 7he Aptnefs of the Typical 
 
 SERM.fo withal the Hkh-Prieft turning it by, and 
 XXIII c^ •' 
 
 Vrf^yiO entrhg once every year^ imported that a 
 
 Day fhould come, when that Obfcurity 
 fhould be removed, and Gofpel Truths be 
 openly reveal'dj when a Forerunner in our 
 name fhould enter into Heaven it [elf ^ to ap* 
 fear in the pre fence of God for us {x\ to in- 
 tercede in our behalf, and to take pofleflion 
 in our name, as a fure pl.dge and carncft, 
 that we hereafter fhall with open Face behold 
 the Glory of the Lord (^y). 
 
 Within this Veil was the moft re- 
 markable Symbol of the old Oeconomy, 
 namely, the Ark of the Covenant (2;), made 
 of Cedar y and overlaid with Gold, covered 
 with the golden propitiatory or Mercy* 
 Seat, which golden Cherubim-, with Faces 
 turning to each other, beheld with Venera- 
 tion ; and over all, was that Manifeftation of 
 Divine Glory, diftinguifh'd by the name of 
 Shechinah, This feems to be that Throne 
 
 of 
 
 (x) Heb. vi. 20. — ix. 24. (j) 2 Cor. iii. 18. 
 
 (z) Befidcs this, the Apoftle (Heb. ix. 3,) mentions the 
 golden Cenfer as contain'J in the moft Holy Place. But that 
 jaot being mentioned by Tiofes to be there repofited, fome 
 have thought the Apoltle meant only this, tiiat there was 
 a Cenfer peculiarly rel'erv'd for the uie of that place on the 
 great Day of Atenement, Vid. Buxtorf. txercit. 1 • WJi- 4rc-, 
 fad. c. 5. 
 
Interpretation of theljkw* 301 
 of God, which is celebrated by the Pro-^ERM, 
 phets (*) in the Jewish Sanftuary. And wv^^ 
 what could it more aptly fignify than Chrift^ 
 reprefented as our King and Governour, 
 thro' whom God is plcafed to fhew himfelf 
 propitious and gracious to his People, to 
 undertake the protedion of his faithful Ser- 
 vants, and receive them into Joy and Feli- 
 city ? But whereas this Ark of old was 
 fhut up within the inmoft San6fuary, and 
 hid from vulgar Eyes, which could not pe- 
 netrate to look into the Myfteries ©f our 
 Redemption ; we find the Temple of God is 
 reprefented in the New Teftament, to be 
 laid open in Heaven (^), fo that the Ark of 
 his Teftament was feen in it. Immediately 
 then upon our Saviour's expiration, when 
 he had now perform'd his Sacrifice, and was 
 about to enter into his Glory, the Veil of 
 the Temple was not drawn afide as hereto- 
 fore, to be drawn back again, and return 
 to former Obfcuriry 5 but it was rent in 
 twain from the top to the bottom {f), to im- 
 port that the legal Myftcrics are now un- 
 
 vcil'd 
 
 (*) Jer. xvii.i2. Ezek. xliii. 7. 
 
 \a) Rev. xi. ig. \h) Mat.xxvii. 51. 
 
302 7^^ Aptnefs of the Typical 
 
 S E R M. veil'd, and thofe Benefits confer'd in verity^ 
 XXIII 
 \yy\^ which were formerly difpens'd in Types 
 
 and Figures. 
 
 I need not after this enlarge upon the 
 
 things that were repofed in or near the 
 
 ^rk (c), the Tables of the Covenant, the 
 
 Book 
 
 {c) It is a matter of difpute among the yeivs, how many- 
 things were referv'd or laid up within the Jri of the Covenant. 
 Of the Tefimony, or two Tables of the Decalogue^ there can be 
 no doubt, thei'e being exprefly order'd to be placed there at 
 the time, when the making of the Ark was prelcribed. Exod. 
 XXV. 1 6. See Deut. x. v. To thefe fome of the "Jeixs would 
 add the former Tables that were broken by Moja, when he 
 was angry at the People's Idolatry, Exod. xxxii. 1 9. But there 
 being nodiing faid of that matter in Scripture, and it being 
 doubtful whether the Ark was large enough to contain both> 
 it is more likely thefe were preferv'd in fome other Repofitory. 
 The Book of the La^^v is required (Deut.xxxi. 26.) to be put 
 in the fide of the Ark of the Covenant : Which fome underlland 
 of the infide of the Ark, but others of a fmall Box or Coffer 
 faften'd to the outfide of it, of which we find mention i Sam. 
 vi. 8. So again the Pot of Manna is order'd Exod. xvi. 33, 
 to be laid up before the Lord, the Ark not being made, nor 
 t\i& Tables of the Covena-nt deli\ei-'d at that time: and then it 
 is related proleptically in the Verfe following, that Aaron laid 
 it up before the 'fefimony, Jl^iyn ^J2*7 '• ^- the Tables of the 
 Decalogue. And in like manner Aaron s, Rod is order'd to be- 
 brought before the Tefimony, to be kept for a token, &c. Numb, 
 xvii. I z. From hence fome would argue that thefe muft be 
 within the Ark, otherwi.e they could not be ^J3 7 in prefence 
 of the Tables. But if we coniider that t)\eTables were in the 
 Jlrk, ard that from thence the Ark itfelf had fometimes the 
 name of the Tiftin-.ovy, there will be no Abfurdity in under- 
 ftanding any tiing that was placed very near on the outfide, 
 to be before the Tefir^.onj. And thus all Will agree well e- 
 nough with what we read i Kings viii. 9. that there ivas no- 
 thing in the Ark, fave the tixo Tables ofHtone, iMhich Mofes put 
 there at Hcreb. But 10 us Chriflians there remains a DiiE- 
 culty from that Tt -> t of the Apoicle Heb. ix. 3, 4. After the 
 feeond Vtil (/KiiVti (be Tabernacle 'vjhich is called the Ho' 
 
 liejl 
 
Interpretatmt of the\-^k^. 3 03 
 
 iBook of the Law. the Tot of uncorrup-SERM. 
 
 XXI If 
 ted Manna^ and AaronV Rod that btid- s^^^^J 
 
 ded ', which might fitly imply with what 
 care we ought to keep and obferve God's 
 Will and Commandments, and how punc- 
 tually they were fulfili'd by our Redeemer ; 
 how Chriji is the living Bread, which 
 came down from Heaven {d)j figured only 
 by the Manna which fed the Fathers in the 
 JVildernefs (e) 5 and they who hold a con- 
 ftant and invifible Communion with him, 
 arc admitted to a farther Privilege, in par- 
 taking with him of the hidden Manna{f)^ 
 typified by this incorruptible Manna kept 
 
 wichin 
 
 licft of all : Which had the gulden Cer.fer, ^ TJif Kij6-ki:,t and 
 the Ark of the Co-je7iant overlaid round about i.uith Gold, iv » 
 iL'herein nxias the golden Pot that had Manna, and Aaron'' s Rod 
 that budded, a^id the Tables of the Co'venant. And for the So- 
 lution of this Difficulty, three ways iiave been attempted, (i .) 
 Some would refer the ?(/ '^ not to KiSs'>}iv the lail Subftantive,but 
 to aKmii tlic more remote, lo ai, to imply only that thefe things 
 belong'd all to the Sat:S7um Sanclorum. (z.) Others would 
 have the Prepofition kv taken witli the fam'. iatitude as the 
 Prepofition ^ in Hebrenv, fo as not necefliirily to fignify xVr, 
 hMt nx'tth, ficar, or hard by. (3.) Others take St. Paul to 
 fpeak of the Time when the Tabernacle was firll biik in the 
 Wildcrnefs, when, for the ccnvcnieucy of moving from place 
 to place, they luppoi'e thcle tl)ings might be pur within the 
 Ark: whereas the Fook ot Kings Ipeaks of it wiirn brought 
 into the Temple oi Solo^.on, where it was to remain lixed 
 and immoveable. Fid. Buxtorfexercit.i. K hria aua foe- 
 deris, cap. 5 . 
 
 (-/) Joh.vi. 51. [e] Ver. 49, 58. 
 
 (/) Rev. ii. 17. 
 
3O4 ^^ Aptnefs of the Typical 
 
 SERM. within the ^^/7, of which none under the 
 ^^J Law might eat : laftly, how his Priefthood is 
 powerful and efficacious, fo that tho* put to 
 death in the Flefh, yet like Aarov^s Rod he 
 quicken'd and bore Fruit, and remaineth a 
 ^rieft for ever, after the power of an end*' 
 lefs Life ig). 
 
 (2.) S ECON DL Y, the next Inftancc, un- 
 der which I propofed to confider the legal 
 Ceremonies, was the Method of worfhip- 
 ping by Sacrifice and Incenfe* The Ufe of 
 Sacrifice took not its rife from the Mofaick 
 LaWy but was handed down (as I obferv'd 
 formerly) from the time of Man's Apofta- 
 cy, and without doubt owed its Original to 
 fome Divine Inftitution. But the Law of 
 Mofes methodiz'd, and model'd (as it were) 
 anew the Ufe of Sacrifice 5 it diftinguifliyr''' 
 it into feveral forts and kinds of Oblation, 
 and it increas'd the Solemnity of that ritual 
 Worfhip, by the additional Prefcription of 
 many ftgnificant Ceremonies in the Cir- 
 cumftance and Manner of performing it. 
 
 Some were made of the Fruits of the 
 
 Earth;^ 
 
 {g) Heb.vii. j, 16, 17, 
 
Interpretation of the Law. j 6 ^ 
 
 Earth, as Corn and Wine and Oil, which S^^'^' 
 
 had the name of Mincha and Nefeky Meat v^oT^ 
 and T>rink-Ojferings ; others were taken 
 
 from among Bcafts or Birds, as Lambs and 
 Kids, and Bullocks, Turtles and Pigeons, 
 all of them clean Animals, or fuchas were 
 allowed for Food, and required to be per- 
 fect and without blemifh 5 and tliefe, befides 
 having their Blood partly fprinkled about 
 the Altar, or towards the Mercy-Seat, and « 
 
 partly pour'd out at the bottom of the Al- 
 tar, were either confumcd whole as Burnt' 
 Offerings y or elfe had certain Segments of« 
 fcr'd in that manner, whilft the reft was 
 differently difpofed, in proportion to the 
 different nature of the Sacrifice^ either burnt 
 without the Camp, and afterwards without 
 the City of Jerufalem, or elfe eaten by the 
 Priefts alone within the Holy Place, or part- 
 ly by the Priefls and partly by the Of- 
 ferers {h). 
 
 As to the fpeclal End orDefign of them 
 they were either eucharifticaU intended as 
 Exprefllons of Thanki^ijiving, and Acknow- 
 
 (/^) See the farther Dcfcription of Sacrificial Rites either 
 in the Books of Mofa or in Outramde Scxiific. 
 
 Vol. II, X Icdgments 
 
3o6 *l'he Aptnefs of the Typical 
 
 \^\?- J^/'lcdgments of Favour rcceiv'd, or eu&icaly 
 
 J\ A 'II. 
 
 <^o^^^>^to fiipplicatc and pray for the Continuance 
 or Increafc of Blcflings in time to come ; 
 or laftiy expiatory, defign'd to make Satif- 
 faction and Atonement for Sin i for fuch 
 Sin namely, as was not in courfe of Law 
 neceflarily punifhable on the Offender in 
 his own Perfon, but was allowed to be 
 transfer'd by folemn Impofition of Hands 
 upon tlie Vi^m*s Head, which was thereby 
 fubftituted in the room of the Offender, to 
 fland in his ftead, and endure Punifhment 
 for him. 
 
 Some of their Sacrifices feem to have 
 partook of every kind, tho'from their prin- 
 cipal View they are refer*d to one rather 
 than another. And of all of them it is ob- 
 ferv'd, that they had fomething of an ex- 
 fiatory Quality or Virtue in them, info- 
 much that the Burnt-Offerings themfelves 
 are fa id to make atonement (/) ; from 
 whence they are reprefented to have made 
 a f-jjeet favor unto the Lord{k)j as it were 
 
 in- 
 
 (;■) Levit. i. 4. — xvi. 24. And fo Ezek. xlv. i 5, 17. 
 
 the Cin-OJfering, and the Meat-OJerhig, an/i the Eur7it-0f. 
 ferine^, and the Peace-OJ'£ri?!gs are all laid to make Keconci- 
 liatio.ifor the Houfe o/'iirael. 
 
 (^) Lev. i. 9, 1 3, 1 7, & alibi. 
 
Interpretation of thehk^. 307 
 
 intended to appcafe his Wrath, and renderSERM. 
 him gracious and propitious. The fame is to \^-y>J 
 be argued from the Ceremony of Sprinkling 
 the Blood, which was vi fed in thefe, as well 
 as in the Sin, and Trefpafs-Offerings, the 
 declared ufc whereof was altogether expia- 
 tory, according to the Expofition given of 
 this matter in the Law itfelf. For the Life 
 of the F/eJh is in the Bloody and 1 have 
 given it to you (fays God) upon the Altar, 
 to make an atonement for your Souls \ for it 
 is the Blood that makes an atonement for 
 the SouK^l). 
 
 Now that thefc had no real, but only a 
 fymbolical Efficacy in the Atonement of 
 Sin, will appear both from the Nature of 
 the Thing it felf, and from the Terms of 
 the Mofaick Inftitution. It is not poffible 
 that the Blood of Bulls and of Goats jhould 
 take away Sins(m), If no Man may deliver 
 his Brother or his own Soul from Death («), 
 much lefs may that be expected from brute 
 Beads, who haveneitherDignity of Nature, 
 nor Purpofcs of Obedience, to give Merit 
 and Value to their Sufferings. The Matters 
 
 X 2 to 
 
 (/) Levit. xvii. 1 1 . (m) Heb. x. 4. 
 
 («) Pfal. xlix. 7, 8. 
 
3^0 8 l^e Aptnefs of the "Typical 
 
 Serm to be expiated were generally either legal 
 ^^n/%, impurities, or involuntary Trefpaffes, and 
 if fome wilful Immoralities were alfo al- 
 low'd the benefit of Expiation, they%erc 
 fuch as were done with lefs aggravating Cir- 
 cumrtances, whilft the more grievous and 
 prefumptuoLis Violations of Duty were re- 
 quired to be punifhed with the Death of the 
 Offender himklf, who liad ^ofpecial Sacri- 
 fice appointed for him. I fay viofpecial Sa- 
 crifice i bccaufe where the matter was con- 
 ceal'd, or the Law not duly executed, it does 
 not appear that fuch Offenders flood exclu- 
 ded from all Benefit of that general Expiation 
 which was annually made on the great Day 
 of Atonement, as well by the fcape Goat, 
 as by bloody Sacrifices, extending to all the 
 Iniquities of the Children of IfraeU and all 
 their Tranfgrejfions in all their Sins (o}. 
 But then the having no cxprefs Application 
 to fuch cafes, and leaving them expofed to 
 the Rigor of the Law, is an Argument of 
 the weaknefsof legal Sacrifices, and the need 
 of fome other more perfed Sacrifice topurge 
 us from all Sin and Uncleannefs. ThcTriefi 
 
 and 
 
 (o) Lev.xvi. 2». See above Serm. XXI. p. 240, 141 . 
 
Interpretation of the Law. 309 
 
 and the yf//-^r, appointed for fuch Atone- SI^RM. 
 ments, were manifeftly chargeable with Im- ^•y^ 
 perfedion, and wanted to be cleanfed and 
 purified themielves. 
 
 And afrerall, the effcfl was plainly fym- 
 bolical, and fuch as, without atypical mean- 
 ing attributed to it, fell fhort of the Dcfign 
 of Expiation For, from what was the Of- 
 fender deliver'd by thefe legal Sacrifices > 
 Was it not from temporal Death, and the 
 danger of being cut off from the Congrega- 
 tion ? And to what Privilege was he reftored 
 or entitled ? Was it not to the privilege of 
 appearing before God, and joining in the 
 publick Worfhip ? What was the Purifying 
 or Sandification confequcnt upon fuch A- 
 tonements ? Was it not (as the Apoftle 
 ftyies it) the purifying of the Fle^ (/?), an 
 outward and a tranfient Efficacy, which 
 could not reach to pjirge their Conferences 
 from dead JVorks ? And why was all this 
 neceflary to be often repeated, but becaufe 
 it had no folid or permanent Efted, nor de- 
 ferv'd to find acceptance of itfelf ? But if 
 we take it in a fymbolical or typical view, 
 X 3 .then 
 
 (/) Heb. ix. 13. 14. 
 
3IO l^e Aptnefs of the Typical 
 
 SERM-thcnit leads us to acknowledge the benefit 
 XXIII- 
 
 v^-y-N^ of C/?r//?'/ Redemption, and thofe invalua- 
 ble Privileges he has purchafed for us. That 
 temporal Death, which was denounced by 
 the Law, will denote that evcrlafting Punifh- 
 ment, to which Sinners are cxpofcd as fuch» 
 The legal Impurity, which wanted to be 
 clcanfed, will denote the Defilement and 
 Impurity of Sin. The outward Admillion 
 to the Service of the Temple, will denote 
 our fpiritual Privilege of Accefs unto God, 
 as well in the prefcnt Ordinances of his 
 Church, as in the future Inheritance of his 
 eternal Kingdom. And all this being per- 
 formed by the Oblation of Sacrifices y clean 
 and perfed: in their kind, will import our 
 being redeem' d with the precious Blood of 
 Chrifiy as of a Lamb without blemijh and 
 without f pot (q), who through the eternal 
 Spirit offer dhimfelf without fpot to God{r)y 
 for a fweet-fmelling faiwr (j), and entred 
 not into the Holy places made with hands, 
 which are the Figures of the true^ but into 
 Heaven itfelf{t)^xh2it true Tabernacle ^which 
 
 the 
 
 {(i) 1 Pet. i. 19. (r) Heb. ix. 14. (j) Eph. v. 2. 
 
 \i) Heb. Jx. 24. 
 
htterpretatlon of the L a w. 311 
 
 the Lord pitched^ and not Man (h\ there ^^;^.]^' 
 to plead the Merit or his Sacnhce, and make ^-v^*^ 
 for ever inter ce£ion for us {x). 
 
 The Parallel might here be run through- 
 out the fevcral Circumftances of the Je-iL'ijh 
 Sacrifices, and the burning of their Inccnfe 5 
 in agreement with which it might be fhown, 
 how Chrifl\ Blood was fhed, and his whole 
 Body extended on the Crofs, without the 
 Gates of Jerufalem^ anfwering at once to 
 the whole Burnt-Offering confumed upon 
 the Altar, and to thofe Sm-Offerings which 
 were moftly burnt without the Camp or the 
 City : how his crucified Body was prefented 
 to the Father as a full and perfect Sacrifice* 
 which needing therefore to be no more re- 
 peated, he continues in that holy place to 
 which he then afcended, ^.wA for ever fits 
 down at the right hand of God (/), reprc- 
 fcnting there continually the Atonement he 
 has made, and recommending us, and all 
 our Wants to the Divine Favour ; how, iaft- 
 ly, his Body and Blood are, in the Sacra- 
 ment of the Eucharifi, myftically difpenfcd 
 X 4 for 
 
 (a) Heb.viii. 2. {x) Heb. vii. 25. 
 
 {y) Hcb. X. 12, 
 
312 T'he Aptnefs of the Typicaly 6cc. 
 
 SER.M.for the Pood and Repaft of faithful Souls, 
 
 xxin 
 
 ^/'Y^J^^ nourifh and fullain them to eternal Life. 
 
 But as there can be little difagreement about 
 thefe Circumftances, when the main Doc- 
 trine of Sacrifice is confirm'd and eftablifh'd ; 
 fo fome of them will have occafion to be 
 farther difplayM, when I proceed to the 
 third Inftance, under which I was to con- 
 fider the myftical View and Meaning of the 
 LevHical Worfhip, and that refpeds the 
 Admintftrator, which was in fome cafes 
 the High Triefi alone, and in the reft any 
 of the Sons of Aaron. But of this, toge- 
 ther with the Inferences to be drawn from 
 this Subjed (God willing) at another Op- 
 portunity. 
 
 SER- 
 
3^3 
 
 SERMON XXIV. 
 
 PREACH'D 
 
 Nov. 6. 1732. 
 
 The Aptnefs and Significancy of the 
 typical Interpretation of the Law. 
 
 The Eighth S e r m o n on this Text. 
 
 John i. 17. 
 
 For the Law was given by Mofe.^, but 
 Grace and Truth came by Jefus Chrift. 
 
 TH E Antithefis which is ftatcd 
 in the Text, between the Law 
 of Mofes and the Gofpel, has 
 been formerly explained, and 
 many Arguments produced to fhew that the 
 Mofaic Law Vv^as not defigncd to have an 
 univerfal or perpetual Obligation, but fcrv'd 
 as a preparatory Difcipline to lead to the 
 Gofpel, and terminate in the days of the 
 
 Mejffiah. 
 
314 ^^ Aptnefs of the Typical 
 
 SERM MelTiah. Both which Heads do naturally 
 yl^rjL^ lead us to a third, viz. to point out and 
 explain how it fcrv'd this purpofe by its 
 Types and Prefigurations, which foreChew'd 
 the Office and Charad^er of the Mejpahy 
 and made fuch application of his Benefits, 
 as was fuited to that Age of the World, and 
 proportioned to the Faith and Sincerity of 
 its Obfervers. 
 
 For the clearing of this, I firft explained 
 the Grounds of fuch typical Interpretation, 
 and then removed the principal Difficulties 
 and Objedions that may fcem to lie againft 
 it. After which I proceeded, in the laft 
 place, to fhew under fomc obvious Inftanccs, 
 how apt and natural this Method of Inter- 
 pretation is, and with what Beauty and Sig- 
 nificancy it difplays and unfolds to us the 
 ancient Inftitutions. The Inftances propo- 
 fed were fuch as relate to the eflential parts 
 of the Lev'ttical Worfhip, and almoft the 
 whole Excrcifc of ritual Religion, namely, 
 the Place of Worfhip, which was the Ta- 
 bernacle firft, and afterwards the Temple l 
 the Method of worfhipping by Sacrifice and 
 Incen[e--3 and the Adminiftrator, which was 
 
 in 
 
Interpretation of thel^kw* 315 
 
 in fome cafes the High Trieft alone, and^^^R M. 
 in the reft any of the Sons of Aaron. ^^^'^^ 
 
 The two former ofthcfe were propo- 
 fed and ftatcd in the laft Difcourfe. From 
 whence I go on in order to the 
 
 (3.) Third, namely the Adminiftrator 
 of the legal Worfhip, which was in fome 
 cafes the High Trieft alone, and in the reft 
 any of the Sons of Aaron. 
 
 I T has been formerly obferv'd how ftrid- 
 lytheZ/f"t;/^/V<2/Priefthood was confined to 
 the Family oi Aaron {a) : and as this did 
 in one view figure out all the fincere and 
 faithful Members of Chrijly who are cho- 
 fen and fet apart out of the reft of Mankind, 
 to be a Royal Triefthood(b), offering up fpi- 
 ritual Sacrifices ; fo more cfpecially did it in 
 another view figure out Chrifi their Head, ma- 
 king a ^ciicSt Expiation for Sin, and media- 
 ting between God and Men. The Sacrifice 
 he ofFer'd was his human Nature paying a per^ 
 fed Obedience to God, and fubmitting even 
 unto Death. For as the Law could do no. 
 thing of it felf, by its own Virtue and. 
 Power 3 fo it was forced to Jay together a 
 
 variety 
 
 (fl) See Serm. XX. p. 207, 210, 211. {b) i Pet.ii.y, 
 
3 1 6 The Apinefs of the Typical 
 
 S E R^M. variety of Figures, which, under different 
 v^Y^^ Views, might reprefent to the Church the 
 one great and long-cxpe£led Antitype^ wlio 
 is himfelf our Altar, Trieji and Sacrifice. 
 
 He was not himfelf defcended of the 
 Line q{ Aaron, hux Jprang out of xhzTnhc 
 of Judah, of which Tribe Mo^cs [pake nO' 
 thing concerniyig^riefihoodic): to import 
 that his ^rieflhood is not of the fame Or- 
 der, nor tied to the fame external Rules of 
 Worfhip. But there were fuch Lines of 
 rcfemblance between the Sons of Aaron 
 and him, as were fit to be obfcrv'd between 
 the Type and the Reality. The Defcent 
 from Aaron was nor of it felf fufficient, 
 except they were alfo defcended by fuch ho- 
 nourable Marriage as the Law had ftridtly 
 prefciibcd {d) to that Family, to legitimate 
 their facred Services, and qualify them to 
 approach unto God. This fhadow'd out, as 
 human and earthly things can do it, the 
 Divine Original and Generation of the Son 
 of God, together with that immaculate 
 Conception of a Virgin, whereby he fub- 
 mitted to be made the Son of Man, glori' 
 
 fying 
 
 \c) Keb. vii. 14. (^/) Levit.xxi. 7, &c. 
 
interpretation of theV^kifj, 317 
 
 fying not himfelf to be made an ^^i^'^YY[v^' 
 'Priejlj but he that faid unto hm^ thou art s^\niji> 
 my Sony to day have 1 begotten thee (^). 
 
 The Aaronical Triefts were alfo re- 
 quired to be free from any Blcmidi or De- 
 fcd: of Body ( f), as well as poffefs'd of a 
 religious Frame and Habit of Mind, which 
 did but faintly reprefent the unexampled 
 Purity and Perfection of our great {ff) High 
 briefly who is holy, harmlefs^ undefiled^ fe- 
 far ate from Sinner s^ having no (uch Infir^ 
 mity as the HighTriefis of the Law^ which 
 fhould make him need to offer up Sacrifice 
 for any Sins of his own-, or daily ones for 
 other Teople ; but having made a full Re- 
 conciliation by the Sacrifice of himfelf, and 
 remaining perfed, and confecrated for e- 
 njermore. 
 
 The Method of confccrating and ap- 
 pointing the legal Triejis was alfo calcula- 
 ted to figure out the Excellency and Per- 
 fedion of our great High Trieft^ who had 
 all that internal Virtue and Sanftity, which 
 they could only fignify by outward Cere- 
 mony. The external wafhing with JVa- 
 
 tery 
 
 {e) Heb. V. 5. (/) Levit. xxi. 17, Scz. 
 
 {J) Heb.vii. 26, 27. 28. 
 
3 1 8 The Aptnefs of the Typical 
 
 S'ER M ter (^ '), at the fame time that it upbraided 
 XXIV. 
 \y^^/\j their natural Impurity, did withal betoken 
 
 the iiecciTity of pure and unfpotted Holi- 
 nefs in him who fhould approach unto God. 
 To their figurative Services a figurative 
 Cleanfing might fuffice. But the fpiritual 
 Service of the New Teftament required a 
 Prieft that fliould be abfolutely clean, thro' 
 whom we are enabled to draw nigh unto 
 God, having our Confciences purged from 
 dead Works {k). 
 
 Again, the putting on of facred Veft- 
 mcnts (/) was another Rite of Confecra- 
 tion, which, being partly made of Linen^ 
 were fit to rcprefcnt that perfed and un- 
 fpotted Righteoufnefs of Chriflj for which 
 his faithful Members are accepted of the 
 Fatlier, who are therefore faid to put on 
 Chrtft {ti), and to be arrayed in fine Linen^ 
 clean and white, which is the Righteouf- 
 nefs of Saints {k) : and partly (in the High 
 Prieft) being adorn'd with Gold and Gems 
 and curidus Workmanfhip, infcribed with 
 the Charader of Holinefs, and the Names 
 
 of 
 
 (^) Exod. xxix. 4. (/') Heb. ix. 14. 
 
 (?) Exod. xxix. 5, &c. (//)Rom. xiii. 14. Gal. iii. 27. 
 
 {k) Rev.xix. 8. 
 
Interpretation of ibehh^, 319 
 
 of the twelve Tribes of //r^^/, did fisnifi-SERM. 
 
 XXIV 
 cantly figure out the tranfccndent Glory and v^r^rO 
 
 Dignity of our Redeemer, communicated 
 in a fit proportion to his faithful Members, 
 who are in him a royal Triefthood (/), toge- 
 ther with his Vigilance and Care over them, 
 confider'd as the Ifrael of God. 
 
 The Unftion of the holy Oil{ll)y and 
 that poured out in great plenty and (rn) abun- 
 dance, did not only fignify the Graces of 
 the Spirit difpens'd to the Faithful in the 
 Gofpel-Times, but him in a more eminent 
 manner who is emphatically ftylcd the 
 Messiah or Anointed o^xhc'Lo^d ■-, Anoin- 
 ted (n) with the Oil of Gladnefs above his 
 Fellows, having the Spirit imparted with- 
 out meafure unto him, and being folemnly 
 appointed to thofe high Offices which be- 
 long to him as Mediator. 
 
 Once more, in the firfl Confecratioa 
 of the Family of Aaron, there were Sacri- 
 fices offer'd ((?), firft for Expiation of their 
 Sins (/>), then for Burnt^Offering (q), or 
 
 Dedi- 
 
 0) I Pft. ii.9. (//) Exod. xxix. f. 
 
 (?«) Pial. cxxxiii. 2. («) Pfal. xlv. 7. Heb. i. 9. 
 (a) Exod. xxix. i, 2, 3. (/>) Ver. jo— 14. 
 
 (y) Ver. 15— —18. 
 
320 The Aptnefs of the Typical 
 
 SEi^ M. Dedication of them wholly to Divine Ser- 
 XXIV 
 v^^ry-,^ vice 5 and laftly, for Teace^Offering (r), 
 
 admitting them (as it were) mto the Fa- 
 mily, and to the Table of their God. In 
 thefe Mofes, ading the part of a Prieft, was 
 an illuftrious Type of Chriji, as well in 
 granting a Divine Commiflion to the Mi- 
 nifters of the New Teftament, as in fanfti- 
 fying all the faithful Members of his Church, 
 and qualifying them to draw near unto God. 
 
 S o far of the Appointment of the Priefts : 
 The Office of the Perfons thus appointed 
 was chiefly exercifed in Sacrifice and /»- 
 cenfe. By Sacrifice I mean as well thofe 
 Meat and 'Drink-Offerings, which were 
 either join'd with Victims, or fcparately 
 ofFer'd onto God, and that whether burnt 
 upon the Altar, or othcrwife confumcd by 
 the Pricfts ; as alfo thofe ViBims them- 
 felvcs appointed by the Law, to be firft pre- 
 fcnted and flain by thofe who ofFcrM themj 
 then to have the Blood and Segments laid 
 about the Altar by the Pricfts, fprinkled 
 and waved before the Lord, as the fupreme 
 
 Gover- 
 
 (r) Exod. xxix. 19 28. 
 
Interpretation of the Law. 321 
 
 Governor of Heaven and Earth; and burnt SE rM. 
 
 XXIV 
 laftly, by the facred Fire> which was conri- v^^ysj 
 
 nually preferved upon the Altar for that 
 purpofe. And by Incenfe I mean that fa- 
 cred Compofition, which was prefcnbcd to 
 Mofes in the Book of Exodus (j), which 
 was as well to be burnt daily, every Morn- 
 ing and Evening on the golden Altar of 
 Incenfe (t), as annually with more foiem- 
 nity on the great Day of Expiation. 
 
 I T has been fhewn formerly (//) how 
 thefe Rites prefigured the Sacrifice and In- 
 terceflion of Chriji : But fmce we are now 
 confidering him under the Charader of the 
 Prieft that offered it, it may be material for 
 us, without expatiating on every Circum- 
 ftance in the ordinary Minift rat ions, to at* 
 tend particularly to thofe more folcmn Cir- 
 cumftances with which the Oblation of the 
 High ^rteji was perform'd on that Day of 
 annual Atonement. 
 
 At that time, befidcs the two Rams for 
 Burnt- Offering, and the Scape-Goar, whici^ 
 was lent alive into the Wilderncls, there 
 was a Bullock and a Goat apponited for 
 
 [s) Exod. XXX. 34. [t) Ver. 7, 8. 
 
 \u) See Serm. XXIII. 
 
 Vol. II, Y Sin- 
 
32 2 l^he Aptmfs of th^ lypjcul 
 
 S ERM.Sin-ofFerines [x) ; of whofe Blood the Hi<ih 
 
 XXIV. 
 
 XXIV 
 
 ■. Prieft, having open'd the veil of the mod 
 
 Holy Place, fprinkled before the Mercy- ' 
 Seat, proceeding then to confiime their 
 Fat upon the Altar, and fend their Carcaf-* 
 fes to be burnt without the Camp, or 
 Gates of Jerufalem. 
 
 How appofite and beautiful is 'the' 
 
 r 
 
 application of all this to the Chnftdn 
 Scheme ! The Blood, as being the Life 
 of the Beafl-, might fitly figure out the 
 human or reafonable Soul. And there- 
 fore as Chrifi, when confider'd under 
 the notion of a ViBimy is faid to fhed 
 his Blood for us, fo when defcribed as a 
 rational Agent, he is faid to pour out his 
 Soul unto death (/). At the fame inftant 
 therefore that he expired, that his Blood 
 was fhed, that his facred Body hung ex- 
 tended on the Altar of the Crofs 5 at the 
 fame inftant whilft it remain'd lifelefs with- 
 out the Gates of Jerufalem, the Veil of the 
 Temple 'ooas rent in twain (2;), ta import 
 that what had anciently been figured out 
 by thofe Myfteries was now accomplifh'd ; 
 
 'that 
 
 (x) Levit. xvi. 3 — 28. {y) Ifai. liii. 12. 
 
 (a) Mat. xxvii. 51. 
 
Interpretation of the 'La'^\ 3^3- , 
 
 jfhat his Divine nature (which ac^ed in ^^'^^^^^1^' 
 .matter as the Pried) putting off tht Veilo^ s-'V^,; 
 Flefh, and carr>ing his Soul within the 
 Veit of Heaven, prefented it before the 
 Father as the Price of our Redemption, 
 the folution of that Ranfom he had paid 
 for Sinners. 
 
 The Ceremony of the High Prieft, per- 
 fprm'd Once every year, was fully expref*= 
 \five of this Atonement of Chrifi made 
 once {a) for all : which being abfolute and 
 perfed, his Body was not, like the legal 
 Viclims, to remain under the fentcnce of 
 death, nor therefore to be burnt and utterly 
 conlumed (as if/ like them, he had con- 
 t'racled a defilement not to be removed) 
 but to tcftify the Conqueft he had made 
 by a Ipcedy rcfurreclion to Life, arid cx«^ 
 altation to the highcft Glory, Then v/as 
 his whole Humanity prelented before Godj' 
 and the Heavens have rcceiv'd him, noron* 
 ly as our Prieft te» offer and intercede, but 
 alfo as the Lamb that had been flain for 
 us. Iris m iIk: continuance of this ObiiS- 
 tion, that his Intcrcclllon cohfifts ; \Vhcie- 
 Y 2 by 
 
 «„^. ■ iiNi*i»l» 
 
 [a] Heb. ix, 25, ^V 
 
3 24 TZ^ Aftnefs of the atypical 
 
 SERM by he makes application of his own merit 
 \y^^l^ to obtain the pardon and forgivenefs of 
 our Sins, and withal to recommend our 
 Addrefles at the Throne of Grace, reprefen- 
 ted by the Incenfe of the High Trieft of- 
 fered as the Symbol of the People's Prayers : 
 in allufion whereunto, the great Angel of 
 the Covenant is mentionM by St. John, 
 lo have a golden Cenfer^ and much Incenfey 
 that he jhould offer it with the prayers of 
 all Saints^ upon the golden Altar, which 
 was before the Throne. And To the Smoke 
 of the Incenfe which came with the prayers 
 of the Saints, is faid to have afc ended up 
 before God, out of the Angels hand {b). 
 
 I might eafily run the parallel between 
 Chriffs ^riefthood and Aaron's to a grea- 
 ter length : But this may fuffice briefly to 
 illuftrate how commodious a fenfe arifes 
 from the Chriflian Expofition of the an- 
 cient Ceremonies. Which being added to 
 the other Arguments taken from the drift 
 and genius of the Old Teltament, and en- 
 
 -forced by the Miracles and various kinds of 
 Evidence, by which the Writings of the 
 
 New 
 
 Ijf) Rev. viii. 3, 4. 
 
Interpretation of the 'L AVf, 325 
 
 New Tcftament, and confequently thisSERM. 
 
 XXIV 
 Expofition is fupportedj there .can be no s^v>J 
 
 rcafon to rcjed a method of interpreting 
 fo amply recommended, both by its inter- 
 nal and external Evidence. If there might 
 be any doubt of fome particulars, when 
 taken by themfelves, yet when the whole 
 Syftem is furvey'd together, fo harmonious 
 and uniform in all its parts, difplaying fuch 
 beauty in the ancient Inftitutions, as well 
 as giving teftimony to the Doctrine of the 
 Gofpel, and all this confirm'd by every 
 fort of evidence by which the Books of 
 the New Teftament themfelves are atteftcd 
 and approved ; there can be after this no 
 rcafonable doubt, as to the main view and 
 purport of the whole, which was clearly 
 calculated to lead Men to the knowledge 
 of Chrift, and had no farther ufe or fignifi- 
 cancy after his appearing. 
 
 I have not on this occafion particularly 
 ftated the Evidences of the New Tcftament 
 which do at the fame time confirm the ex- 
 pofition given of the OM ; but have refcr'd 
 to 'cm in general, as belonging to another 
 field of controvetfy, which has been fully 
 and fatisfadorily occupied by other hands. 
 Y ^ What 
 
326 "t^oe Aptnefs of the 'Typical 
 
 SerM. VV^hat I pretend to, is, that there are reafo- 
 
 \Jy^' i^^t>^^ inducements to acquiefce in this Ex- 
 
 ^ ' pofition of the Old Teftament, even whilft 
 
 we abftracl from the authority of the Newj 
 
 but when that is taken into the account, 
 
 what was rational before, becomes certain 
 
 and inconteftable. They are Arguments 
 
 which mutually add weight and luftre to 
 
 each other : for as the Authority of the 
 
 Kew Teftament contirms this Expofition of 
 
 the Old i fo this Expofition, when fhewn 
 
 to be rational and confilknr, prepares us to 
 
 receive the New Teftament itfelf with 
 
 greater reverence. 
 
 ■ H.5BE therefore I conclude my fubjc(5l, 
 as having only undertaken to propofe thofe 
 Evidences of the Chrij^ian Religion, which 
 are to be gather'd from the Old Teftament, 
 ^nd tho' in clearing of them it was mate- 
 rial to alledge the Expofition given in the 
 Bopks of the New, yet the Authority of 
 thofe Books is a point I have fuppofed as 
 proved ^by others, to avoid the tedioufnefs 
 of launching into another part of the dif- 
 pute, which has been clearly fettled by very 
 able Pens, and may be ealily done again 
 if it . fhould be thought fit ^q. i;^|t ti^c m.e- 
 
 rits 
 
Inierpretatkn of the h aw. ^2J 
 fits of the Caufe upon that iflue. But finccSERM. 
 Ibme late Chariipions for Infidehty have v^y^ 
 chofe to argue from the Genius of the Old 
 Teftament, and rcjeft the Gofpel Expofi- 
 tion of it as a novel Conceit, cook'd up in 
 the declenfion of the Jewijh Common- 
 wealth, and utterly unknown to former 
 Ages : I hope enough has been faid for the 
 refuting of this Calumny, and fhewing that 
 however the fuller knowledge of this My- 
 ftery might be referv'd for Gofpel-times, 
 yet fomc notice of To great a Truth had 
 been difpens'd from the beginning, and 
 was gradually open'd more and more thro' 
 the fucceflive Ages and Periods of Time. 
 
 I fhall add nothing but a few Rcfledlions 
 upon the view which has been taken of the 
 Qhriftian Scheme, as taught from the be- 
 ginning. And, 
 
 Inf. I. First then, we learn by this 
 account, what was jufl: now mentioned, 
 that \\\^ Chriflian Religion is greatly flan* 
 detfd'and mifreprefented by them, who 
 would fuggeft it to be a novel Invention, 
 grounded on fome modern prejudices of 
 the JewSf of which Qhrift and his Apoftles 
 Y 4 took 
 
328 'fhe Aftnefs of the Typical 
 
 SERMtook advantage to build the Pabrick of 
 
 ^y^s^ Chnftlan'tty, We fee that the Scheme 
 
 was always in the counfels and view of 
 
 . Providence, communicated in fome mca* 
 
 fure from the time of Man's apoftacy, but 
 
 gradually open'd as the time of accom- 
 
 plifhment drew nearer on, till at laft it 
 
 was fulfiU'd in the Event, and revealM with 
 
 all that luftre and advantage, which now 
 
 recommends it in the Gofpel oiChrift. 
 
 We may allow our Adverfaries, in this 
 fenfc, that Chriftian'tty is nearly as old as 
 the Creation ; i. e. that it was immediately 
 confequcnt upon the Fall, when that great 
 Redemption, which is the dodrine of the 
 Gofpel, was originally promifed and enfu- 
 red to Mankind, tho' not fo clearly de- 
 fcribed as by enfuing Revelations, nor fo 
 openly difplay'd with all its circumftances, 
 Bqt when they mean by that expreflion, 
 that there is nothing to be receiv'd in 
 Chrifiianit)'-, but what necclTarily refults 
 from the apparent nature of things, and 
 the reafon of Mankind without help of Re- 
 velation ; their Conclufion then out-runs 
 their Preniifes, and the Do(arine of the 
 
Interpretation oftheljkVf. 329 
 
 Gofpel is too well fupportcd, to be^ fhakcn^E^^M 
 by the efforts of their feeble Malice. v^v^ 
 
 Such refolute Attachment to the Caufe 
 of Infidelity proceeds not (wc fee) from 
 any defedt of evidence on the fide of Re- 
 velation, but muft owe itsorigine to fomc 
 enormity in the minds and hearts of thofc 
 who are poffefs'd of it. There muft be 
 fir ft an evil h&art of unbelief {c) i either a 
 fond Conceit of natural Abilities, which 
 difdains to feek for the inftrudion of a 
 fupcriour Guide, or a vain Affedation to 
 appear confiderable, by oppofing and un- 
 hinging what is fettled and receiv'd ; or 
 laftly, the dominion of fome worldly or 
 fenfual AfFedion, which has an intereft to 
 ferve in the ruins of Reveal'd Religion, 
 that whilft the rule of adion is made ob- 
 fcure and precarious, it may find its refuge 
 in Liceniioufnefs. What zeal foever our 
 Advocates for T>eifm pretend for moral 
 Virtue in the general, yet when they come 
 to fpeak out their fentiments as to parti- 
 lar Virtues, we find they have not been a- 
 {ham'd to patronize the fouleft of Vices 
 
 as 
 
 (c) Heb. iii. 12, v 
 
3 30 ^^ Aptnefs of the Typical 
 
 SE^ ^ as agreeable to natural Principles ; and then 
 \jrsr^ ^^ "^^^ "^^^ wonder to fee their Dodrine 
 prevail among the abandon'd and licentibus, 
 
 Inf.i. Secondly, we may learn our 
 Duty to attend with fcrioufnefs and dili- 
 gence to the Scriptures of the Old Tefta- 
 ment, as an important Enforcement and 
 Confirmation of the Chrijiian Religion. 
 
 The Rites of the Mafaic LaWj being 
 of a typical or fymbolical kind, and the Pre- 
 didtions of the Prophets being many of them 
 couclVd in lofty and figurative Exprcffions, 
 and the reft, (as relating to things in which 
 free Agents were to be concern'd) being 
 lefs explicit than the Gofpel, which con- 
 tains an Hiftory of things that are paft : it 
 will require much care and obfervation to 
 lay together different and fcatter'd PalTages, 
 to confider the different Modes and Forms 
 of Speech, to examine the Applications 
 made of them by Sacred Writers, and to 
 compare thefe previous Notices of the Old 
 Difpenfation, with their adual AccompliOi- 
 ment under the New. But fince the mcah- 
 ittg conceal'd under thofe ancient Oracles, 
 and the point to which they diretl, is a 
 3 matter 
 
hiUrpretdtion of the L aw. 331 
 
 piatteu of the ^reateft moment arid impor-SERM. 
 
 XXIV 
 tancG ; fuch care and obfervation will^^^^^^ 
 
 be well bcftow'd, and find ample amends 
 for any time or pains that fhall be em- 
 ploy 'd therein. They were anciently but 
 as a Light fhining in a dark place {d), and 
 gave but diftant and obfcure Hints of future 
 Verities. They did well however, who 
 gave heed to 'cm, 'till the T)ay fhould dawn 
 to greater light ; and even now, when pro- 
 duced fincc the accomplifhment, they do 
 greatly illuftrate the Brightnefs of the Go- 
 fpel it felf, as their Meaning is more clearly 
 fix'd, their Tendency more evident and un- 
 deniable. 
 
 A Specimen hereof has been drawn out 
 in the preceding Difcourfes, which have 
 fhcwn the gradual opening of the Chrijiian 
 Scheme thro' the fucceflivc Periods of Time : 
 and thp' all Particulars have not been taken 
 into this account, yet enough has been pro- 
 duced to fnew the Tendency and Genius of 
 the reft. They who have leifure and capa- 
 city for fuch Enquiries, will do well to em- 
 ploy their Time and Studies to that pur'- 
 
 pofc, 
 
 U) 2 Pet. i. 19, 
 
332 I'he Aptnefs of the Typical 
 
 SERM.pofc, and communicate their Obfervations 
 v^^yO for the improvement and benefit of other 
 People. And all of us fhould join in the 
 moft humble Applications at the Throne of 
 Grace, that God would be pleafed to open 
 our eyesy that we may more and more be- 
 hold thefe wondrous things in his Divine 
 Law {e). 
 
 Inf. I, Thirdly, from all this we may 
 derive the Benefit of Confirmation and Stcd- 
 faftnefs in our Religion. For what can 
 give us greater fatisfadion and comfort in 
 it, than to fee that the Chriftian Scheme was 
 always in the eye of Providence, that the 
 Subftance of it was revcal'd and taught from 
 the beginning, and all the fucceflive Reve- 
 lations from God were pointed and dire<fbed 
 towards it ? This fhews us, that we are in 
 the proper Method of Acceptance, in that 
 way which was always propofed in the Di- 
 vine Counfels, and in fome meafure difclo- 
 fed, but in the Fulnefs of Time was more 
 clearly reveal'd and raanifefted to the Sons 
 of Men. This may inftrud us to holdfaft 
 
 the 
 
 {e\ Pfal. cxix. 1 8, 
 
Interpretation of the Law. 333 
 
 the TrofeJJion of our Faith without ^^-^v^tv^' 
 'uering (/) ; and fo long as the Scheme in ^•v^ 
 general appears fo well proportion'd and ad- 
 apted to former Revelations, not to be 
 fhock*d or ftartled with the Cavils of every 
 nibbling Obje(flor, who fhall aim to puzzle 
 us with Difficulties in forae particular Ca- 
 fes, without regarding the beauteous Har- 
 mony and Analogy of the whole Scheme 
 taken together. 
 
 It may be eafy for Men of Parts and 
 Subtilty, to reprefent particular matters in 
 fuch light, or rather in fuch obfcurity, as 
 fhall make them appear difproportion'd to 
 the reft, 'till Men of Skill and Abilities fliall 
 take the pains to fearch them to the bottom, 
 and dete£t the fallacy. But let not thofc of 
 Icfs penetration and difcernment be ftartled 
 or ftaggerM with fuch Difficulties, 'till the 
 Objedors have deliver'd in their whole 
 Scheme, and'affign'd fome other View or 
 Interpretation of the ancient Oracles, which 
 they will abide by as their own Standard^ 
 without fhifting the Scene continually, as if 
 they aim'd at nothing elfe but to plant their 
 
 Cannon 
 
 ^Z; Heb.x.zj. 
 
334 ^^ Aptnefs of the Typical 
 
 SE R M Cannon of Objedions. After this, it may 
 Si^^y^ be proper to confider and compare botli 
 Schemes together, to examine which is mod 
 uniform and confiftent in it felf, which molt 
 difplays, the Honour and Majefty of the Au- 
 thor, and is beft calculated for the benefit of 
 Mfn,^v But till that be done, the generality 
 of People may be Satisfied, with that ac- 
 count which has been given of the general 
 drift and purport of the ancient Scriptures, 
 and make no doubt but, where the whole 
 appears fo harmonious and uniform, a fair 
 Solution may be given of particular Diffi- 
 culties, by them .who have Capacity and 
 Leifure for Application to fuch Studies. It 
 is in the mean time a reafonablc Prejudice 
 agaiiift all Objedors, that they have no other 
 Interpretation to fubftitute in its room, 
 which will ftand the tcft of our Enquiries, 
 0£ recommend it felf by the Confilkncy 
 and Harmony of all its Parts. • 
 
 Inf"^' Fourthly, I fhall add but one 
 
 more Reflcdion on this Defence of Chri- 
 
 fitanity^ which isgather'd from the Study of 
 
 the Sacred Oracles ; namely, that whillt we 
 
 proferstobe hereby pxrfuaded of tilcTrutlv 
 
Interpretation ef theXthw* : 3i3|5 
 of its Doctrines, we be alfo careful to obcySER.M. 
 its Precepts, aud adorn the Religion wc pre- v^vV, 
 tend to believe, by a correfpondent Pradice 
 and Behaviour. To boaft of the Li^hc 
 which ihines around us by the help of Rc^ ^ 
 velation, and yet continue to habituate ouc 
 fclves to the unfruitful Works-, of T^ark^ 
 nefs {g)y. is to live ih perpetual contradidion 
 to our felves, and be influenced by thofe 
 divided Affedions, which in the Style of 
 Scripture may be term'd 2, double Heart or. 
 Mind{h)y as implying a Convidion of th&. 
 Truth of Religion, and therefore: fome faint 
 Defire to obey it, but yet.a ftronger Incli^. 
 nation and Attachuient, tO Vice 5. wh.ich 
 therefore will be fure to keep poflclTion of 
 the Hearr, and allow no other than an out-r 
 ward and a partial Qbcdience, . 
 
 When this Repugnancy appearsi theref 
 is nothing :can give greater fcandal to the, 
 Adverlaries of the Truth, or raid' jnOfe iQi 
 harden them in Inhdcliry. 'Qrxven if^iti 
 be more artfully cover'd- and coneeai'd, itl 
 muil at lead be uickls. and inii^iificant ta 
 ... - '.^ , ... . .. ^ <^\ .. ■, (OUC^. 
 
 (g) Eph.v. n. - ". 
 
 {h) I Chron. xii. 3j. Pfal.X'i;, 2. JajiKsit.-S.rifaiMiv..^. 
 
336 The Aptnefs of the Typical 
 
 SERMourfelves. For however by an appearing 
 ^L^,^ Stridnefs and Severity we may gain perhaps 
 the popular Applaufe, and impofe on Men 
 who fearch no deeper than the Surface of 
 things ; yet God feeth not as Man feet h (/), 
 and therefore our Blefled Saviour taught his 
 Followers, that in order to approve them- 
 felves to him, their Righteoufnefs muft ex- 
 ceed the fuperficiai Righteoufnefs of Scribes 
 and TbarifeeSj and that without that Con- 
 dition we Jhall in no cafe enter into the 
 Kingdom of Heaven (k). No Artifice can 
 Icreen, no Colouring can fo difguife us, but 
 that he who made us will difcern the moft 
 fecret Devices of our Breads, and condemn 
 the privateft Sinner to a publick Punifli- 
 ment. 
 
 T o dired our Condud, and prevent any 
 Pretence of Ignorance, he has given the 
 moft ample and fufficient notice of his Will, 
 not only by the dimmer Principle of Rcafon, 
 that Law or Index of Duty written in our 
 Hearts, but by the brighter and more fhi- 
 ning Luftre of his Re\elation, added as a 
 Lantern to our Feet^ and a Light unto our 
 
 "Paths, 
 
 (/} I Sam. xvi. 7. {k) Mat. v, 20. 
 
Interpretation of the La w. 337 
 
 ^Paths' (I), - No other Terms of Acceptance S E R M. 
 
 XXIV 
 may wc frame to ourfelves, but thofc which v^r^^O 
 
 our Redecriicr h.is ah'eady appointed and 
 prefcrib^d to us. No other Hopes may we 
 conceive of our future Admifllon to his glo- 
 rious Kingdom, but what are founded in 
 his Promifes who merited it for us, and 
 confequcntly in our own Obfervance of 
 thofe Conditions upon which his Promifes 
 are made, in the due Regulation both of our 
 Faith and Pradice, upon the Standard of 
 tiiat Revelation we enjoy of the Will of 
 our Father which is in Heaven, in fuch a 
 confcientious Difcharge of our Duty to- 
 wards God, fuch Juftice and Charity to Men 
 fuch perfonal Purity in Body and Mind, that 
 denying all Ungodlinefs and worldly Lufisy 
 we may be faid to have our Converfation 
 (or our Citizcnfhip) /w Heaven {m)--, and 
 as the Heirs of that Kingdom, where no- 
 thing unhallovv^'d or unclean can enter, to 
 live fiber ly, righteoiijly and godly in the 
 World {ri) : All which, tho' not propofed 
 as the proper or meritorious Caufe of our 
 
 (/) Plal. cxix. 105. [rti) Phil. iii. 20. 
 
 (;/) lit.ii. 12. 
 
 Vol. II. Z Salva- 
 
338 Aptnefs of the Tjpicaly &c. 
 
 SerM Salvation, is yet wifely made the indifpcn- 
 ,^r^. fable Condition of obtaining it 5 that by 
 conforming ourfelves to the Divine Like- 
 ncfs, we may in fome degree be qualified 
 for that tranfcendent Happinefs, which will 
 confift in the enjoyment of God to all Eter- 
 nity, through the alone Merits and Media- 
 tion of Jefus Chrifi our Saviour ; to whom, 
 with the Father and the Holy Ghoft, be all 
 Honour and Glory, now and henceforth 
 for evermore. Amen. 
 
 APPEN- 
 
339 
 
 APPENDIX, 
 
 The Duty of fliunning the Conver- 
 lation of Infidels and Hereticks. 
 
 A SERMON preach'd before the 
 Univerfity of Oxford^ at aSV. MarySy 
 March 14, 17^. 
 
 2 John, ver. 10, 11. 
 If there come any unto you, and bring not 
 this IDoifrine, receive him not into your 
 Houfi^ neither bid him God fpeed : for 
 he that biddeth him God fpeed^ is Tar^ 
 taker of his evilT>eeds. 
 
 WH E T H E R the E/^^7 Z.?^, 
 to whom this fhort Epiftle 
 is inlbribcd, were fome par- 
 ticular Woman of Diftinc- 
 tion converted to the Chrijiian Faith, or 
 clfe fome Church or Body of Chrijiians 
 Z i under 
 
340 n^e Duty of Jhu7ming 
 
 APPEN- under this Apoftle's Care i and whether, in 
 v^Y^^ confequence hereof, her Children were li- 
 terally born of her, or Members of thaw 
 Chrifiian Society $ are Queftions which, 
 in regard of fome more important Points 
 to be refolv'd, I fhall pafs by at prefent, and 
 leave to the Patrons of the different Opi- 
 nions to examine and difcufs. The Per- 
 fons he defign'd, whoever they were, are 
 commended here, we find, for their Sound- 
 nefs in the Faith and Integrity of Life. Such 
 fhining Charaders could not but deferve 
 Encouragement : And yet, confidering the 
 univerfal Frailty of human Nature, even 
 to fuch Perfons a timely Caution could not 
 be amifp, that they (hould not abate their 
 Diligence and Zeal, but continue to 
 walk worthy of the Vocation, wherewith 
 they were called, with all Perfeverance run 
 the race they had begun -, and as they now 
 flood, fo take heed to themfelves, left at 
 any time they fhould hereafter falL To 
 this end does the Apoftle advife them, that 
 they fhould look to themfelves {d), that they 
 might not lofe thofe things^ which they had 
 
 wrought^ 
 
Infidels and Hereticks. 341 
 
 wroup-ht, but receive a full Reward. And^^P^N" 
 
 to make them the more fenfiblcof the Necef- s^v^*^ 
 
 fity of Vigilance and Ciicumfpedion, and 
 
 the great Danger they were in of being im- 
 
 pofed upon without it, he puts them in 
 
 mind, that there were many Receivers en* 
 
 t red into the World {b), who did not con- 
 
 fefSy that Jeftis Chrift was come in the 
 
 Flefl), By which Charader, whether the 
 
 Apoftlc meant the Jews, who deny that 
 
 the MeJJiah is already come^ or rather fome 
 
 of thofe Primitive Hereticks, who confe-fs'd 
 
 him to be come indeed, but deny'd him 
 
 to be come in the Fle^\ i. e. they dif- 
 
 own'd the Reality of his Incarnation, and 
 
 fuppofed the Body he afiiimed to have been 
 
 meerly fantaflick and imaginary, fo frullra- 
 
 ting the whole Scheme of our Rcdemp. 
 
 tion, and repre Tenting all that is faid of 
 
 Chrift' s Sufferings and Death, as an artful 
 
 Piece of Delufion and Impofturc : I fay, 
 
 which-ever of thcfe the Apoftlc had more 
 
 immediately in view, 'tis certain his dcfign 
 
 was to recommend a refolute Pcrfevcrancc 
 
 in the true Faith, and a cautious Obferva- 
 
 tion of its Enemies. To which purpofe 
 
 Z 3 goes 
 
 lb) Ftr.-j. 
 
342 The Duty of Jldunning 
 
 APPEN-gogs he on, Whofoever (c) tranfgrejfeth^ 
 \^\-^ and abideth not in the'DoBrine of Chrijl, 
 hath not God: he that abideth in the Doc- 
 trine of Chrifiy he hath both the Father 
 and the Son. And then it follows in the 
 Text, If there come any unto yoUy and 
 bring not this T^oBrine^ receive him not 
 into your Hotife, neither bid him God fpeed > 
 for he that biddeth him God fpeedj is Tar- 
 taker of his evil Tieeds. In which Words 
 it is eafy to obferve, 
 
 I. T H E Pcrfons here defcribed ; they 
 that comcy and bring not this 1)o6iriney 
 *viz, the Do(5trine of Chrift. 
 
 II. The Apoftle's Advice to orthodox 
 Chrijiians, v/ith relation to any fuch 
 Perfon : Receive him not into your 
 Houfe^ neither bid him God fpeed- 
 And, 
 
 III. The Reafon upon which this Ad- 
 vice is founded, and with which it is 
 here particularly enforced : For he 
 that biddeth him God fpeed ^ is Tar^ 
 taker of his evil T>ecds. 
 
 I, First 
 
 (f) Ver. 9. 
 
Infidels and Hereticks* 343 
 
 APPEN- 
 DIX. 
 
 I. First then, for the Perfons here de- v^y^»** 
 fcribed ; they that comej and bring not this 
 ^oBrine^ viz. the Doctrine of Chriji : 
 By thefe moft certainly we are not to under- 
 ftand them, whofe common Pradice or 
 Behaviour is inconfiftent with the Dodrine 
 and Principles of Chriflianity. Much the 
 fame Rules indeed St. Taul prefcribcs, 
 with reference to fuch fcandalous ProfeiTors 
 of the true Faith : But there is nothing faid 
 about them here i this Place regards not the 
 Pradices of common Life, but Principles 
 of Dodrinc ; which being orthodox and 
 found, it defcends not to the Conformity 
 or Repugnancy of Men's Behaviour, but 
 leaves that as Matter of another Enquiry. 
 
 Neither yet may we have leave to 
 underftand every Perfon as yet unconverted 
 to the true Faith. This had been the ready 
 way to have hinder'd all farther Incrcafe and 
 Propagation of it, if its Profefibrs had been 
 obliged to fequefter themfclvcs from all the 
 reft of Mankind, and hold civil Converfe 
 with none befides thofe of their own Re- 
 ligion. Such a Rule had indeed been mo- 
 rally impradlicable : for fuice the whole 
 Z 4 World 
 
344- -^^ Duty of Jhmming 
 
 Appen. World was made up at that time almoft of 
 ^^O/VJ Je^^s and Heathens, and the Chriftians 
 were a growing Sed: indeed, but at prefent 
 a meet handful of Men in comparifon ; 
 had they refolv'd to keep company only 
 one among another, they muft even have 
 retired into Cells and Cloyfters, or (as the 
 Apoftle exprelTes it upon the like Argu- 
 ment) they muft needs have gone out of the 
 World id). And therefore as, for that Rea- 
 fon, St. ^aiil allows that the Company of 
 vicious Heathe7is could not wholly be 
 avoided, fo the fame will hold much ftronger, 
 in the cafe before us, to argue that both 
 Jews and Heathens, and thofe not the vi- 
 cious only, but the Men of Morals too, 
 could not altogether be excluded. 
 
 S o that by not br'mgmg the IDoBrine of 
 Chrtft, we are to undeiftand the making 
 head againfl: it, and advancing fome other 
 inconfiftent with it 5 and this, whether un- 
 der colour of purer Chriftianity^ox. by a more 
 open and avow'd Patronage of hifidelity. 
 If among profefs'd hifidels, for example, 
 they fhould obfervc a Celfus or a Porphyry ^ 
 
 fworn 
 
 (*0 I Cor. V, 10. 
 
Infidels and Her et ids. 345 
 
 fworn Enemies to Chrijl and his Religion, ^^^^ 
 Men that were proof againft the cleared Evi- v-ry^^ 
 dcnce, and turn'd their Studies all to wicked 
 Sophiftry, Men that dipt their Pens in Gall, 
 and their Hands in Blood, they had then St» 
 John*s Advice, not to receive fuch Men in- 
 to their Houfey neither bid them God fpeed' 
 Or if again, among fuch as called them- 
 felves Chrijiians, they fhould obferve an 
 Ebion or Cerinthus, any that corrupted the 
 pure Faith of Chrifi, either by denying 
 fomc of its fundamental Doctrines, or in- 
 creafing it with damnable Additions of their 
 own, blending it with Jewifh or ^agan 
 Superftition, or with yet more crude and 
 ridiculous Inventions : to fuch likewife is 
 the Apoftle's Advice to be extended, re- 
 ceive them not into your Houfe. For what- 
 ever Name they may pretend to bear, thefe 
 certainly are fuch as bring not the ^o6irine 
 of Chrift : they bring it not perfed and 
 entire, but fap the very Foundations of our 
 holy Religion, and make fliipwrcck of the 
 Faith. For do they deny any of its funda- 
 mental Articles ? then the whole Syftem of 
 Chriftianity muft fall, as being fpoil'd of 
 thofc Pillars which are neceflary to fupport 
 
 it: 
 
34^ 72^ Duty of Jhunnlng 
 
 ^Dix^ ^^ • ^^ whilft they profefs to believe all the 
 W/VV> Articles of Chriftian Faith; do they yet 
 make fuch Additions as vifibly fubvert and 
 overthrow it? It will but little avail them 
 to admit apparent Contradiftions -, and the 
 Chriftian Dodrine is fcarce more be- 
 holden to fuch inconfiftent Patrons, than it 
 is to the more barefaced Champions for In- 
 fidelity ? 
 
 But of all the Hereticks that might infcft 
 the Church, I conceive the Apoftlc chiefly had 
 in view, fuch as denied either the 'Divinitf 
 or the Incarnation of our Saviour Chrift. For 
 thefe arc the Points, which, both in his Go- 
 fpel and Epiftles, he feems moft follicitous 
 and careful to defend. So in the Entrance 
 of his Gofpel he teaches us, that that fame 
 Wordy which was God from the Begin- 
 ning (e)y did in time take upon him hu- 
 man F/eJh, and pitch'd his Tabernacle 
 with us. And fo in his Epiftle, he fted- 
 faftly maintains that Jefus is the Son of 
 God (/), and one with the Father (g), and 
 pronounces everjSjfirit that confejfeth not 
 
 that 
 
 (0 johii.i. 14. (/} I Johniv. 15. {£)_ v. 7-. 
 
Infidels and Hereticks. 347 
 
 that Jefus Chr'tft is come in the Fle^, ^^^^mf' 
 be the Spirit of Anti-Chrtji (h). v^^V^. 
 
 And among thefe, as I take it, the A* 
 poftle principally defigns the Teachers or 
 Ringleaders of the Scd. For there fcems 
 to be a particular Emphafis in the manner 
 of his Expreflion. If there come any un- 
 to yoUy and BRiiiG not this T^oEirine^ i. e« 
 if fuch a one fhould purpofely come to 
 fpread the Poifon of his Errors among you 
 and labour to propagate the Dodlrine of his 
 Seft. As for them that were fatisfied with 
 the Enjoyment of their own Opinion, and 
 had no defire to feduce others ; even they 
 (no queftion) ought to meet with fuch Dif- 
 couragement, as might let them underftand 
 how much their* Principles were detefted 
 and abhorM. But I can't but think the A- 
 poftle had more immediately in view, the 
 prime Authors and Abettors of Herefy, 
 when he prefcribed that Treatment, which I 
 am now in the 
 
 II. Second place to explain ; namely, 
 that the orthodox Chrijiians fhould not re- 
 ceive 
 
 {h) I Johniv. 3. 
 
34^ iTja' Duty of Jhunning 
 
 APPEN-^^/'-j;^ fuch into xki^vi HoufeSy neither bid 
 K^sptj them God fpeed. 
 
 The Reception of one into our Houfe, 
 may be either an Ad of Charity, or an Ad 
 of Refped. It is an Ad of Charity when 
 we take in either the Poor and Indigent, 
 who are deftitute of any Habitation, 'till 
 fome other Provifion can be made for them? 
 or elfe thofe Strangers who being far diftant 
 from home, or got out of their way, do, 
 either thro' fudden Sicknefs, want of Mo- 
 ney, or convenient Houfes on the Road, 
 ftand in equal need for that time of Accom- 
 modation and Relief Thefe Circumftanccs 
 (and if there be any other of the like ne- 
 cellity) fhould the worft of Heathens or 
 Hcreticks be in, St. John's Advice before 
 us, has no manner of reference to fuch 
 Cafes. Far, furely, very far it is from the 
 Temper of the Gofpel to prohibit this : nor 
 can it be imagined, that that Religion, which 
 fo iolemnly enjoins us to feed our very E~ 
 nemy, if he hunger, and if he thirft, to 
 give him T)rink (/), to be given to Hofpi* 
 tality (^), and not forget to entertain 
 
 StrangerS) 
 
 (/) Rom. xii. 20. {k) y. 1^. 
 
Infidels and Heretich* 349 
 
 Strangers (/), fhould fufFer any Difference ^^^^' 
 of Opinion (iiow great foever in it felf) to \^v%^ 
 cancel thofe eternal Laws of Charity, which 
 the Bond of Nature has tied us to obferve. 
 
 It is again an Ad: of Refped, when 
 there is no Neceflity on the part of the Ob- 
 jcd to incline us to it 5 but we chufe to re- 
 ceive Vifits from him, and entertain him 
 with thofe Marks of Civility and Efteem, 
 which are ufual from the deareft Friends to 
 one another. It matters but little in this 
 Cafe, whether the Refped be fmcere, or 
 only feign'd j fo long as the outward Marks 
 and ExpreiFions are the fame, it offends e- 
 qually againlt this Prohibition of the Apoftle, 
 receive kim not into your Houfe. Which 
 Mark of Refped, if we may have leave to 
 conjcdure, feems to be Inftanccd here, ra- 
 ther than any other, bccaufe the Teachers 
 of any new Dodrine, being for the moft 
 part itinerant, and without fixt Places of a- 
 bodc, were ufed to take their lodging,in thofe 
 Cities where they came, with fuch Pcrfons 
 as countenanced their Dodrine and Defigns. 
 So did our blcffed Lord himfelf order his 
 
 Dilciples^ 
 
 {I) Heb. xiii, 2. 
 
3^0 T*he Duty of Jhunning 
 
 APPEN-Difciples, Whatfoever City (m) or Town 
 V^Y^ ^^^y ^^tred intOj to enquire who in it was 
 worthyy and there abide till they went 
 thence. And fo, in like manner, 'tis rea- 
 fonable to fuppofe, that the Teachers of 
 falfe Doftrine too would chufe there to 
 make their abode, where they were moft 
 likely to meet with Favour and Efteem 5 at 
 leaft, that Perfons not averfe from their De- 
 figns, would chufe to entertain them. So 
 that they who fhould treat them in this 
 manner, would give but too juft ground to 
 fufped at lead feme fecret Inclination to 
 their Herefy. 
 
 Strictly fpcaking, therefore, I take 
 this to be that Piece of Civility, which is 
 forbidden here by the Apoftle, as a bafe 
 Submiflion of the Truth to Error, unwor- 
 thy of any orthodox, fmcere Chriftian. 
 But by Parity of Rcafon there may other 
 Marks of Efteem and Reverence be taken 
 in, as equally, or at leaft in fome degrcc> 
 offending againft the End and Defign of 
 this Apoftolical Injunction . Nay, and to 
 put this Matter out of all doubt, the Apoftle 
 
 has 
 
 {m) Matt. X. n. 
 
Infidels and Hereticks. 351 
 
 has himfelf "iven a much lower Inftance, ^^,?/^' 
 in forbidding to fay, God Jpeed to fuch a v^v^ 
 one. By which Phrafe is not meant the 
 wifhing of Succefs or Profperity to his De- 
 figns, by gaining Credit and new Profelytes 
 to his Opinions (as fome Englijh Readers 
 will perhaps be apt to take it j that were 
 ^cyond controverfy highly criminal !) but 
 it means the giving him the ufual Forms of 
 Salutation, and addrcfling to him in the 
 fame Terms of Civility with other Men. For 
 fuch is the Greek word ^'^petv here made ufe 
 of, which has the fame import with thofe 
 Forms of Speech that are in ufe among us, 
 when we meet, or take leave of one ano- 
 ther. 
 
 N o w in thus forbidding to falute the 
 Oppofers of the Chrijlian Faith, St. John 
 prelcribes the fame Behaviour as Ibme of 
 the Jewifh Rabbins [n) do towards them, 
 who fhould be fo regardlcfs of the Law as 
 to plough their Land in the fabbatical or 
 feventh Year. So that this feems to be no 
 new piece of Difcipline, but taken from 
 the Jewifl) Inftitutes, and applied only to 
 
 («) Talmud Hierofol. tit. Shevijtn, fol. 35.2. & 36. i. 
 apud Lightfoot Harm, of the N. T. Anno 66. 
 
352 'the Duty of punning 
 
 APPEN- new kind of Offenders. And the Refult 
 VV^ of the whole Matter is this, that the ortho- 
 dox Chrijlians are forbidden here, by the 
 Apoftle, to indulge any familiar Converfe 
 or Acquaintance- with the induftrious Op- 
 pofcrs of the Chrifttan Faith, or to ufe any 
 Expreflions of Civility or Refped towards 
 them. 
 
 What he taught thus by Precept, he 
 was not wanting to enforce by his Example. 
 For fo we are told by Irenaus (o)y and 
 from him by Eufebhts(p\ that St. John, 
 being once accidentally at the fame Bath 
 with the Heretick Cerinthus, when he faw 
 him, fprang out inftantly unbath'd, and 
 away (faid the Apoftle with an holy Indig- 
 nation) let us depart hence, lefi the very 
 Bath come to ruirij wherein is Cerinthus, 
 the Enemy of the Truth. So cautious was 
 he, (as Eufebius obfcrves on this occafion) 
 of abiding under the fame roof with him. 
 
 This Practice of the Mafter was no]^ 
 without Influence on his Difciple St. Toly- 
 carpf whom he appointed Bifhop of Smyrna^ 
 
 Por 
 
 {6) Iren. adv. Haer. 1. 3. c 3. §.4. 
 
 {^) Eufeb.Hift. Ecd. 1. 3. c. 28. & 1. 4. c. 14. 
 
hifideh and Heretich* %^Z 
 
 For of him too the fame Authors {q) have^^^|^* 
 related, that meeting once with Marcioriy ViOP^ 
 the Heretick demanded of him, doji thou 
 know me ? (as fome Copies read it) or 
 know m€y {t. e. faiute me(r), as another 
 leading has it :) to whom the holy Bifhop 
 made this fharp Return, that indeed he 
 knew him well to be xhz fir ft born of the 
 ^evtl. (Which is the very Style wherein 
 the fame St. ^olycarp has elfewhcre fpoken 
 of thofe Hereticks, who wrefted the Scrip- 
 tures (j) to their own Lufts or Fancies, 
 and denied the RefurreBton and a future 
 Judgment^ An Exprclllon however not 
 more fevcre, than that of St. ^atd to E- 
 lymas the Sorcerer, another Oppofer of 
 Chriftianity^ when he call'd him full of 
 all Subtilty and all Mifchief ^ Child of 
 the l^evilj and Enemy of all Righteouf" 
 nefs (t). 
 
 A N D to the end, that both the Clergy 
 and People of Smyrna^ might imitate the 
 
 {q) Iren. ibid. & Eufeb. loco polleriore. 
 (r) Vid. Valefii Aanot. ad Eufeb. 1. 4. c. 14. at ex ahe- 
 ra parte Grabii & Alaffuet Annot. in Iren. ut fupra. 
 
 kto? iTi^u'nroK'ji if/ n'^a.ra.v'^.- Polycarp. epiil. ad Philip- 
 penf. §.7. (/) Ads xiii. 10. 
 
 Vol. II. A a Ex- 
 
354- ^^ Duty of Jhunning 
 
 ^mx^ Example of their Bifhop, we find St. Igna. 
 v^ry^^ this (r), in his Epiftle to that Church, with 
 a like Warmth of Zeal, calling the He- 
 rcticks of his time wild Beajls in human 
 ShapCi whom the Catholicks not only 
 ought not to receive^ but were obliged even 
 to avoid i and if it iL'ere pojjibley not fo 
 much a^ to meet with them. And much 
 to the fame purpofe in his Epiftle to the 
 Trallians (u), he advifes them tojiop their 
 earSy when any jhould talk to them without 
 Jefits Chrift j /. e. in oppofition to the 
 Chrifiian Dodrine. All which agrees well 
 with that other Apoftolical Injundion, to 
 mark them which cattfe IDiviJions and Of- 
 fences (x), contrary to the TDo5irine which 
 we have learned^ and avoid them. And 
 again, a Man that is an Heretick, after 
 the fir ft and fecond Admonition {y\ re- 
 jeCf. So ftitdioiifty^ or even religionjly, 
 
 /ays 
 
 variv «r/, //>ijv criuiai'TSi'- Ignat. epilt. adSmyrnaEOs. §. 4. 
 To which may be added a like Paiiage in his Epillle adEphef. 
 
 ^•/•"—Kf ='^SJ CiJ.^.i «f ^tn^'lcl iKKKtVitV itaiv yAf KVVii KVfT- 
 
 ad Trail. §.9. 
 [x) Rom. xvi. 17. (j) Tit. iii. 10. 
 
Infidels and Hereticks. 2^^ 
 
 (fays (^) Iren£us) did the Apojllcs and^^^^- 
 their ^ifciples declhie all Communication o<\o*^ 
 ivith the Corrupters of the Truth. And 
 from the fame Principle we find, in fome 
 ancient Councils {a), that it grew into a 
 dated Canon, that no one fhould falutc 
 or convcrfe with Perfons excommunicate. 
 Which, by the way too, fecms not to be 
 niention'd as a new Injunclion, but rather as 
 declarative of the original Defign and Pur- 
 pofc of Excommunication 5 namely, to ex- 
 clude fuch Perfons from the civil as well 
 as religious Converfe and Society of Chri' 
 Jiians. 
 
 And thus far of the Apoftle's Advice, 
 I come now, 
 
 III. Thirdly, in the laft place, to 
 confider the Reafon upon which it is foun- 
 ded, and with which it is here particularly 
 enforced : For he that biddtth him God 
 fpeedj isTartaker of his zVADcadiS. And 
 that in feveral rcfpeds. 
 
 Aa2 I. First* 
 
 (z) To'jBLvrluj 01 ATTO'ToKot., >^ 0/ y.a.^»Trt.i AVTiiiy 'i^ov iv~ 
 A4|3f«t/', Tpof TV fA.viJ'i (J-k'XS" Ao^/B KoiVi^VHV rjvi Tu!' rza^el.- 
 X^fA(TaovTuv tLuH aKn^eidp. Iren. ut lupr. & apud Eufeb. 
 1.4. c. 14. 
 
 i«) See feveral Councils quoted to this purpofe by Mr. Bing-, 
 ham, Orig. Ecclef. 1. 16. c. 2. §. 11. 
 
35^ The Duty of Jhmmincr 
 
 ^Dix^ I . First, As he gives him Encourage- 
 \^Y'0 ment to go on in his Defigns. For fo long 
 as he is treated in the fame friendly manner 
 with the reft of his Neighbours, he will 
 readily conclude his Principles cannot be 
 very difagreeable, but are at moft reckoned 
 fuch light Differences of Opinion as cannot 
 be avoided, and therefore ought to be in- 
 dulg'd in one another. It naturally flows 
 from hence, that he is not bound much to 
 concern himfeif whether he be right or 
 wrong, by any Obligations either of a civil 
 or religious Nature. Not by thofe of a 
 religious Nature, becaufe his Miftake (if it 
 be one) is judgM to be attended with no ill 
 Confequence 5 and therefore not of Impor- 
 tance fufficient to excite his Care. Nor by 
 thofe of a civil Nature neither, becaufe he 
 finds no Inconvenience in his civil Capacity, 
 but meets with the fame Deference and Re- 
 fpedl as they whofe Principles are oppofite. 
 And then efpecially if he has any end of Pride 
 or Covetoufnefs, Luft or Ambition to pro- 
 mote by his new Doflrine, (fome or other of 
 which, is rarely wanting to an Heretick) 
 "what mighty Force then will thefe Rea- 
 fonings add to his own Inclinations ? And 
 
 how 
 
Infidels and He?^e ticks, 3 5 y 
 
 how eafi]y will he flatter himfelf mto thcAPPEN- 
 Admiration of what he naturally loves j ^„/-^^^ 
 Thus he that keeps him company, by furnifli. 
 inghim with frefli Arguments for continuing 
 in his Errors, becomes acccflbry to them, 
 and fo is Partaker of his evil Deeds. 
 
 2. Secondly, likewife as he gives 
 occafion of Scandal or Offence to others. 
 And that, whether they be already infcdled 
 with falfe Dodrine, and fo will be en- 
 couraged to perfift in it, in the fame manner 
 which was mentioned before : or elfe being 
 at prefcnt orthodox, but weak in the Faith y 
 will be in danger, thro' fuch Behaviour of 
 the ilronger ChriJiianSj of conceiving fo 
 good an Opinioh of thofe they treat with 
 fuch Refped, as may be apt to beat them 
 off their Guard, and render them an eafier 
 Prey to tiieir Suggcftions. The great Dan- 
 ger of Scandal, given thus to weak Minds, 
 is fo fully rcprcfented in Scripture, that wc 
 are therefore required even to abridge our 
 real Liberty, and abflain from many things 
 which are harmlefs in themfelves, only be- 
 caufc they bear the Appearance of Evil, 
 and are fo interpreted in the account of o- 
 thers. So that when we (hew undue Re- 
 fped to Men, who make profcflion of fuch 
 A a 3 lui- 
 
*? ^ 8 The Duty of Jhunning 
 
 PFEN-u^found Principles, altho' there were no 
 j,/-V\j more in ir, yet for this Rcafon may we be 
 faid to be Partakers of their evil Deeds, 
 both by aillfting them to eain over new 
 Profelytesto their Party, and by confirming 
 thofe they had feduced before. 
 
 3. Thirdly, we are once more guilty 
 of the fame, becaufe we expofc our felves 
 to unneccITary Danger, and wilfully run in- 
 to the way of Temptation. We ufually make 
 no great doubt to take a Man's Charader from 
 the Company he keeps. Nor is this merely 
 the eflPed of a fpiteful and cenforious Hu- 
 mour, but has fo much Foundation in Rea- 
 fon, that the T^falmift made no fcruple to 
 defcribe a wicked Man by this ^eriphr a- 
 
 Jis y He that walketh in the Counfel 
 
 of the ungodly (b), or ftandeth inthe way 
 of Sinners J or fitteth in the Seat of the 
 Scornful. Or if it fhould perchance be o- 
 therwifcr; if a Man fhould fometimes fland 
 clear of thofe Crimes, with which his Com- 
 pany is tainted j yet there is great rcafon 
 to fear, that the ufe of fuch Acquaintance 
 fhould have a malignant Influence upon 
 him. He that toitcheth Titch (c) (fays 
 the wife Son of Syrach) fha// be defiled 
 
 therewith^ 
 
 '- -— 
 
 ! {() Ptalr.i I. :. (<.-; Ecdus. xiii. j. 
 
Infidels and Heretich, 3^9 
 
 therewith'^ and he that hath Fellowjhip ^^^^^- 
 •with a proud Man, jhall be like unto him. v^yx^ 
 Tis natural to expcd it (hould be fo : And 
 he muft be therefore guilty of very hi^h 
 Prcfumption, who will venture the Stren^^th 
 of his Refolution againft fuch Temptations. 
 So that, in this fcnfe too, he that keeps 
 company with the Enemies of our holy 
 Religion, is Partaker of their evil Deeds; 
 in as much as he gives them an Opportunity, 
 which otherwife they could not have, of 
 reducing him to their Party. 
 
 Thus far have I gone on to explain the 
 Precept of the Text, and the Reafon with 
 which it is enforced. And now, for a Con- 
 clufion of the whole, let us fee how far we 
 are bound, in thefc our Days, to pay obe- 
 dience to it. An Enquiry, which does the 
 rather concern us, bccaufe it is not to be 
 doubted, but there are People now, as well 
 as there were at the Beginning of Chri^ 
 Jlianity, who bring not the T)otlrine of 
 our Lord Jefus Chrift, but privtly bring 
 in damnable Herefies (d), even denying the- 
 A a 4 Lord 
 
 {d) 2 Pet. ii. I, 2. 
 
360 'The Duty of jhunning 
 
 ^PPEN- Lord that bought them, and drawing many 
 v^-Y'-N- after thei^ pernicious IVays^ by reafon of 
 whom the IVay of Truth is evil fpoken of 
 When the Socinlan Blafphemy was thought 
 too srofs to be digelk-d, we have Teen the 
 Arian revived : And the eternal Son of 
 God, whom the Catholick Church has in 
 all Ag.es bcUev'd to be of one Suhftanc^ 
 with the Father, and by whom all things 
 were made, we have feen rcprefented as a 
 fubordinate, inferiour kind of Deity ; i. e. in 
 plain Englifl), as no other than a finite, pre- 
 carious, dependent Creature. Nay, and 
 another Set of People too, whom we com- 
 monly look upon with lefs jealoufy, as by 
 afcribing the great Work of Redemption 
 to the Power of fome inward Light within 
 themfelves, they fruftrate and render infig- 
 nificant 5 fo fome among them have cer- 
 tainly difown'd the real Incarnation of the 
 Son of God. Bcfides all which, there are 
 thofe rifcn up among us, who have dared to 
 difclaim all the Principles of our Religion, 
 and patronize the Caufe cither of Jews or 
 Heathens, by ridiculing the whole Gofpel- 
 Syftem a» abfurd and indefeni^ble. Since 
 then it is denied on one hand, that the IFord 
 
 is 
 
Infidels and Heretich* 361 
 
 is Gody and that he really became Flefh ;. as appen- 
 well as on the other hand, the whole of our s^vVi 
 Religion is expofed as groundlefsand abfurd j 
 I think the Hereticks and Scoffers of thefe 
 Days, may be allow'd a Match for thofe in 
 the Apoftle's : and therefore, if we look 
 only to their Principles, I know not of 
 whom he would have been more likely to 
 
 have urged this Precept receive them 
 
 not into your Houfe, neither bid them God 
 fpeed. 
 
 I N which Precept there is this at leaft of 
 eternal Obligation, that we ought by all pro- 
 per Methods to difcourage the Authors and 
 Patrons of Infidelity or Herefy, and fo pre- 
 vent the fprcading of their dangerous Con- 
 tagion. This cannot but, at all times, well 
 become the profefs'd Advocates of Truth j 
 and if it was neceflary in the Apoftle's Days, 
 itmuftbe neceflary ftill. But whether the 
 particular Method here prcfcribed, to ufc 
 no Familiarity with fuch Perfons, and even 
 to deny them civil Refpcd, does equally 
 oblige all People, and at all Times ,♦ this 
 ought to be the Subjed of our prefent En- 
 quiry. 
 
 And 
 
3^2 The Duty of Jhunnino^ 
 
 ^]y^' And truly to explain my own Senfe of 
 y^Y*^^ ^^^^ Matter : as I look upon it to be laid down 
 only as a general Rule, to which fome pru- 
 dential Exceptions might be made: foit feems 
 very reaio.nable to fuppofe, that thofe Excep- 
 tions m^y more of them occur and take place 
 atone time than another. So far as the 
 Grounds and Reafons of it hold, no doubt 
 it mud be obligatory^ but where any Cir- 
 cumllance comes in to abate or weaken 
 them, there we muft admit a Relaxation of 
 the Rule, and fome Limit to its Obligation. 
 As Ads of Charity have already been ex- 
 cepted, (o if a Man fhould go into company 
 with fuch Pcrfons, in order to convince and 
 reclaim them, when there is any Profped of 
 Succefs, provided this may be done with- 
 out a greater hiconvenience of Scandal, and 
 without Danger to himfelf j I make no que- 
 ftion it is warranted by the Example of our 
 blefled Saviour, who himfelf difdained not 
 to eat "julth {e) publicans and Sinners, 
 
 Much too muft be allowed to the Ge- 
 nius of the Times, which as it often varies, 
 fo many of the Rules for our Behaviour 
 will from thence admit of fome Limitation 
 
 and 
 
 (f) Matt. ix. lo, 11^ 
 
Infidels and Heretich* 363 
 
 aiid Reftridtion, that they may fcem in fomc "^J,^!^' 
 fort to vary likewife and be alter'd with it. v^vv^ 
 The Simplicity of the primitive Ages would 
 admit of greater Plainnefs than the Iniquity 
 of our own will bear : and were a Man 
 now to ftart ftraightway out of company 
 at the Appearance of one Heterodox in the 
 Faith, to avoid him as the Peftilence, and 
 refufe him the ufual Terms of Salutation, 
 (which are now in great mcafure made 
 Matter of Form, rather than Marks ofRe- 
 fpcd i) I fear he would rather be blamed for 
 his Morofencfs, than the other for his He- 
 re fy. 
 
 Again, much Difference there fhould 
 be made, at all times, between fuch as have 
 but newly and filently imbibed heretical 
 Opinions, and fuch as have obftinately per- 
 iifted and maintained them, or been adually 
 excommunicated for them. For as it will 
 not become every private Perfon to judge 
 or determine in fuch Matters, fo indeed 
 Perverfenefs is requifitc to the incurring of 
 any Cenfure or Z^ote of Infamy ; and there- 
 fore it is, the Apoftle prclcribcs that the He- 
 ret'tck fhduld have a firjl and fecond Ad- 
 monition (/), before Men proceed to re- 
 
 jea 
 
 (/) Tit. iii. 10. 
 
364 ^e Duty of Jhunning 
 
 APP|^7>^him, orrcfufetokecp him company y 
 v^V"w for in this Senfe I find that fome Inter- 
 preters, (^nd with them 7r/^«^ar(^) him- 
 lelf)have explain'd that Paflageof Sr. ^^w/. 
 And accordingly it may be obferv'd, that the 
 Canons of the Church, relating to this 
 Matter, have ufed to regard none but Per- 
 fons excommunicate. 
 
 Once more, laftly, much Regard there 
 muft be had to the Perfons fhewing this 
 Difcouragement. The Exprefllons of our 
 Diilike, they muft be ever luited to our re- 
 fpeftive Stations. For by the very fame 
 Behaviour fhall one Man reclaim, by which 
 another would exafpcratc : and what a St. 
 JohUy or a ^olycarp might do, would but 
 aflford Matter of Sport and Dcrifion, if done 
 by Men of aninfcriour Charader. 
 
 What therefore is convenient for us to 
 do, is, when there is no good to be propofed 
 by it, or the good that is propofed is cither 
 Jcfs in itfclf, or lefs likely to enfue, than the 
 Mifchicf which attends it, that we fhould 
 induftrioufly decline all intimate Acquain- 
 tance and familiar Converfe with fuch Per- 
 fons; and not let cither the Wit and Humour 
 of the Men, or their Wealth and Figure in 
 
 the 
 
 (^) Ubi fupra. 
 
Injideh and Hereticks* 365 
 
 the World, entice us to defire and court it. ^'^J^y^- 
 
 DIX. 
 Our Care to avoid them fhould be the (Iricler^ ^^-ypsj^ 
 
 in proportion as tlieir Station or our own 
 may render fuch Acquaintance more per- 
 nicious in its Confequenccs, cither to our- 
 fclves or others. When we fall occafionally 
 into their Company, and their talking is 
 againft the Mofl High^ wefhould curb and 
 rcprefs their Infolence as we are able 5 and 
 if the Diftance between us will not admit 
 of fharper Reprimands, at lead let us, by 
 our Looks and Geftures, exprefs our Diflike 
 and Abhorrence ; to be fure, let flip nothing 
 which may be taken for a Mark of Appro- 
 bation and Confent. And if they not- 
 withftanding ftiil perfift in their Impiety,, 
 then let us foon forfakc that Company 
 which wc cannot innocently keep. But 
 if their Difcourfc be of fuch Things as arc in- 
 differcnt,their Company (tho' for fear of Scan- 
 dal, it ought not lightly to be chofcn or made 
 familiar, yet provided a Man keeps a ftrld 
 guard over himfelf, that they may not work 
 toofarintohis Affcdlionsj) I cannot fay, in 
 the prefcnt lamentable Dcfed of Difcipline 
 and Church-Ccnfures, that he is bouud o\\ 
 all Occafions to a'void ', this being what the 
 
 Genius 
 
o66 TlDcDuty of fl)unntng 
 
 APPEN- Genius of our Times will hardly bear, wltlr 
 ^^^!^^ out the Imputation of StifFnefs and lU-na* 
 ture. Only let him take care to improve fuch 
 precious Opportunities, as he is able, to the 
 Information and Converfion of thofe de- 
 luded Wretches ; and be well aflfured that 
 his Behaviour, in this Matter, do neither 
 give juft Ground of Scandal to others, 
 nor cxpofe himfclf to unneccflary Dangers* 
 To all let him add his devout Prayers to 
 God, that the Church (/?), being alway 
 preferved from fuch falfe Apoftles, may 
 be or def d and guided by faithful and true 
 ^Faftors 'y that thus (/) being infirudied in 
 his heavenly 'DoBriney he would give 
 the Members of it Grace^ that being not 
 like Children carried away with every blajl 
 of vain ^oBrinCj they may be efiabli^ed 
 in the Truth of his holy Gofpelh and laftly, 
 that it would pleafe him to have mercy on 
 all Jews' {k)y Turks y Infidels and Here- 
 ticks, to take from them all Ignorance^ 
 Hardnefs of Heart, and Contempt of his 
 Word, and fo fetch them home to his Flock, 
 that they may be faved among the Remnant 
 
 "f 
 
 (/;-) QoXzQLiox 'ix. hlattkias. (/) For St. il/«ri. 
 fk) Third Colka for Goed-Friday. 
 
Infidels and Herettcks* 367 
 
 of the true Iff ael'ttes^ and be made one Fold ^^^f^' 
 under one Shepherd^ J^fi^^ Chrtft our Lord, i^v^ 
 who Itveth and reigneth^ with the Father 
 and the Holy Spirit y oneGody World wit h-^ 
 out End. Amen. 
 
 FINIS. 
 
ERRATA inVol. ir. 
 
 Page 19. 1. ult. r. (j) P. 36. I. 14. dele that. P. 50. 
 1. penult, r. 1 King. P. 52. 1. 4 (in the Notes) r. X'lH 
 P. 125. 1. ult. r. Gal.'nu P. 128. 1. 6. r. of. P. 193.1' 
 18. r. or it muji. P. 207. I. 16. r. hand. P. 227 1. i r- 
 their. P. 230. 1. 24. r. aivful. P. 250. 1 3. (in the Notes) 
 r. I Cor. ii. 7, 8. P. 272. h mifnumber'd 282. From 
 P. 327 to P. 338. The running Title fhould be — In- 
 ferences fyom the "xhole. P. 345. 1. 17. add and they 
 
 tuere indeed the ierfons more finHly aimed at by him. 
 
THE 
 
 CONTENTS 
 
 O F T H E 
 
 FIRST VOLUME 
 
 SERMON I. 
 
 Rom. vii* 24, 25. 
 
 O wretched Man that I am^ who JhaU deliver me 
 from the Body of this Death ? / thank Gtd thro' 
 Jefus Chrt/i our Lord. f*^g<^ 1^' 
 
 A 
 
 Theifm appears in feveral Difguifes, as 
 in giving the Name of God toMatcer. 
 
 — — and in the Epicurean Notion of unaftive 
 
 Deities. — • 3 
 
 ■ and in modern Deifm, 4 
 
 A Confutation of fuch Perfons, tho' not likely 
 to convince them, may be of ufe to others. 
 
 Two ways of propagating Infidelity, either by 
 extolling natural Light, or by depreciating 
 Chriftian Revelation. — — — — « <J 
 
 The Apoftle's View in the Text, explained ia 
 oppofition to both. — — 7 
 
 Vol. II. Bb Tho 
 
7^^ CONTENTS o/ 
 
 The different Expofitions of it, affed not the pre- 
 fent QuelHon. — 8,9 
 
 No more does the various reading of fome Greek 
 Copies. — ■ IQ 
 
 Three Heads of Difcourfe propofcd, and firft the 
 Defed of natural Light. — — n 
 
 Men are apt to miftakein Judging of the Strength 
 of »rtf«m/ Abilities. — — 12,13,14 
 
 Tour Inflancei propofcd to (hew the Defeat of 
 natural Light. 1 5 
 
 Without Knowledge in thofe Inflances, Religion 
 cannot be fupported. — 16 
 
 Fir/i, thelnftances and Meafiresoi Duty are not 
 fo clear without Revelation. • — 17,18 
 
 Efpecially if we take the whole Syflem of Duty 
 together. — — 19 
 
 And therefore even Heathen Syftems are clearer 
 fince Gofpel Light. — 20 
 
 Secondly, great DifEculties In accounting for the 
 Origin of Evil. — — - 2 1 
 
 The Doftrine of Iranfmigration ef Souls, did but 
 ftiift the Difficulty. — 22,23 
 
 The Dodrine of fatal Necejjtty fubverfive of Re- 
 ligion, as alfo that of tiuo oppofite Principles, 
 
 24,2$ 
 
 Revelation accounts for it from the Akife of I/- 
 berty. ■ — — 2 5, 2 5 
 
 Which could not any other way have been cer- 
 tainly known. — — - — 26,27 
 
 S E R M O N II. 
 
 I'he fame 'text, 38 
 
 'thirdly^ Natural Light gives no AfTurance of 
 
 Pardon, — 29 
 
 Which 
 I 
 
the First Vo l um e. 
 
 ^hich is a Matter of Favour, not due to Re^ev^ 
 tance, but in confequence of fome Promife. 
 
 30,31 
 
 SacYJfice^ notfufficient upon the Foot of natural 
 Light. ' — 32 
 
 Ko Method of -^a^p^wc^ certain, but by Reve- 
 lation. — 53 
 
 Fourthly, it is defedlive in the Motives to O^e^ 
 dience. — 34 
 
 Which by »^fttr«/ Light avQ very feebly fuppor- 
 ted. — 35,3^ 
 
 From all this is collected (as the feccnd Head) 
 the need Men had of Revelation. — 3,7 
 
 The Authority of other Men is liable to the fame 
 Objedions as our own Reafon. — 3^,3P 
 
 And fo is Tradition^ except it be derived from 
 Revelation. 39,40 
 
 The Objcdtion from the Immoralities of Chrifiians 
 ftated. — — 41541 
 
 And anfwer'd. — ' — 42,43 
 
 It would be ralh to part with Chriflianity till fome 
 other Expedient is ofter'd in the room of ic 
 that will do better. — — 44 
 
 From hence is fhewn, under the third Head, the 
 Reafonablenefs of receiving the Scripture Sy- 
 flem of Religion. — """45 
 
 It has been {hewn by others, how the Principles 
 of Reafon are improved by it. — 45 
 
 A wild Conceit of fome Infidels^ that the No- 
 tion of a MeJJiah was not contain'd in the an- 
 cient Scriptures. — ■■■" 47 
 
 It is admitted that the Jews had corrujjted it by 
 confining the Promifes to a low and earthly 
 Meaning. — 48 
 
 So that they are not juftly charg'd with aSegO' 
 
 riz.ing in this Point. — — 49 
 
 Bb a Ah* 
 
The CONTENTS^/ 
 
 Authority is a good Rule for interpreting Scrip- 
 ture, as well as Rules of Grammar and Criti- 
 cifm. — — JO 
 
 Efp>ecially when enforced by Miracles and other 
 Evidence. — — 51 
 
 The Chriflian Scheme propofed, and the Method 
 of proving it. — ' — 5i>53 
 
 SERMON III. 
 
 He B. i. 1,2. 
 God, -who at fimdry Times^ and in divers Manners^ 
 Spake in time pajl unto the Fathers by the Prophets^ 
 hath in thefe lafl Days fpoken unto us by his Son. 
 
 54 
 
 The Oeconomies o^ Providence have differ'd in the 
 
 Manner or Method of difpenfing them. 5:5 
 
 Typical Predidions have the fame Authority 
 
 with the literal. — — 5<^j57 
 
 Yet are not the only Proofs of our Religion. 
 
 58 
 How far Miracles are of ufe in expounding Pro- 
 phecy. — S9j^o 
 
 Thefe PrediEiions were deliver'd at fundry Times 
 or by many Parcels, not all at once, but gra- 
 dually. — - — <5o,6i 
 Nor were they fo fully underftood at the firft 
 Delivery, as they were explain'd afterwards. 
 
 61,62,6-^ 
 A Propofal to trace this Gradation of Prophecy, 
 and firft in the Times before the Call of Abra- 
 ham. — ^3>^4 
 
 The original Promifeof the Seed of the Woman 
 
 tobruife the Serpent's Head. — 6fiy66 
 
 —[Has a myfiical Meaning befides the literal. 
 
 67,58 
 Which 
 
the First Volume. 
 
 — Which might in fome meafure be unfolded 
 to our Hrft Parents. ■ — 6S^6g,jo 
 
 — Who could not but fuppofe fome higher 
 Meaning lay conceal*d. 7^S7I 
 
 ' — The Curfeof tii6 Devil is exprefs*d by Al- 
 luiion to the natural State of the. Serpent, 
 
 72,75 
 
 — Who meant by the Seedo{ the Serpent* 74 
 
 Ad by the Seid of the Wirjiaii. — 7j 
 
 Wiicther a fingle Perfon be intended. 7^, 
 
 77 
 
 The Manner of his Viftory under the fame 
 
 Alhi(ion. — — 78, 7p 
 
 This Matter how explain'd in the Jewi/hTar^ 
 
 gums. — — 80 
 
 Something of this Notion appears to have been 
 
 underftood from the Beginning. —81,82 
 
 S E R M O N IV. 
 The fame Text. 
 
 A Recapitulation of fome Particulars. 83,84 
 
 The Prophecy not ufelefs nor unintelligible. 8 j 
 
 Many Hints in Scripture fhew how it was under- 
 ftood by the ancient ffxs. — — 85 
 
 The Sayings which are preferv*d of the moft 
 ancient Patriarchs^ have a Meaning of impor- 
 tance, — — 87 
 
 Adam's naming his Wife Eve not well explain'd, 
 with reference to this Life. 88, 8p 
 
 But wirh Reference to the Promife of il//V 
 
 by ihfiSeed of iht Woman. — 90,91, p2 
 
 Eve*s Speech upon die Birth of Cain^ /hews her 
 Expectation of it. — : 9l->9^->9^ 
 
 As alfo at the Birth of Seth^ after tl;e Death 
 
 of Abet, — ' <— 96 
 
 Bb } Who 
 
72g CONTENTS©/ 
 
 Who meant by the Sons of God and Daughters of 
 
 Men. — — 97,98 
 
 Lantech's Speech upon the Birth of Noah. 99, 
 
 imports feme Improvement in raifing 
 
 the Fruits of the Earth. — joo 
 
 which is reafonably underftood to be- 
 
 token greater BlefTings. ■ ' loi 
 
 of which Noah might be reckon'd the 
 
 Jnfrrument, as a Progenitor and Type of 
 Chrifl. •^--« ■ 102, loj 
 
 .The Blefllng of Shetn is a farther Limitation of 
 the Defcent of the hleffed Seed. — 104 
 
 Tho' his Brethren are not excluded from the 
 Promife of Redemption. 105,106 
 
 The Prophecy of Enoch propofed. — 107 
 
 The Book of *^ob difcovers the fame Senti- 
 ments. — •^- 108,109 
 
 The Ufe of Sacrifice J whether infiituted by God. 
 
 lip 
 
 ' — appears to have been from the time of 
 
 Man's Apoftacy. iii,iia 
 
 and acceptable, if ofterM in Fajth. 113 
 
 This was the Ground of the Diftindlion of 
 BeaJIs into clean and unclean, — — 114 
 
 How this PraBice was expreffive of Faith in 
 the original Promife. — 115 
 
 And why retained by fome who knew nothing 
 of the Fromife. ■ — ii6 
 
 SERMON V. 
 
 Matt. i. i. 
 "^he Book of the Generation of Jefus Chrift, the 
 
 Son of David, the Son of Ahrzh^iViy. 
 Tranficion from the firfi to the fecond Pericd o£ 
 
 ihclVorld. ^ j ; i iij 
 
 Chrifi's 
 
the First Volume. 
 
 Chriji*s Pedigree from DavU, acknowledg'd 
 neceflary by the Jews. Ii8.iip,i20 
 
 Which made ic proper for the Evangehfts co re- 
 cord his Pedigree. 121 
 
 Difficulties which appear by comparing St. Mat- 
 thew and Sc- Luke, are firft to be removed. 
 
 I2X 
 
 'Abraham and David, why fpecially named by 
 St. Matthew. —— 122,125 
 
 Two Difficulties propofed from comparing the 
 Evangelifts together. 124 
 
 Which, if they could not be clear'd, yet would 
 not deftroy the Credit of them. - — 125,126 
 
 Africanus\ Scheme for reconciling them by the 
 hzvr oi Levirate. _ 127,128 
 
 Which is a little alter'd by Grotius, cho* he fol- 
 lows it in the main. — — 129 
 
 This applied to the Cafe of Salathiel, but not 
 without fome Exception. —130 
 
 Whether Jeconiah were pronounced Childlefs. 131 
 
 Whether Salathiel and Zorobabel in St. Matthew, 
 might not be different Perfons from thofe of 
 the fame Names in St. Luke. — 132 
 
 'i4/mrt»«i's Scheme applied in the Cafe ofjofeph. 
 
 ibid. 
 
 Who is refer'd to two Fathers, that were BrO" 
 then only by the Mother's Jide : but it is 
 doubted whether fuch Brothers came within 
 the Law of Levirate. — *" J 3 3 
 
 A Draught of the Scheme of Africamis. — 134 
 
 Yet this Scheme Ihews only the Pedigree of 
 ^ofeph, not of Jefus, from whence the Do- 
 ceta took a handle for their Herefy. — 135 
 
 And the Difficulty is objeded by other Infidels, 
 
 and too much flighted by fome orthodox 
 
 Writer?. — !,_ r ■ 136 
 
 6b 4 Aa 
 
7^5 CONTENTS o/ 
 
 An Attempt to remove it, from the Praftice of 
 the JeviSj to marry in their Kindred. 137, 
 
 138 
 
 A fecond Scheme propofed, which fuppofes St. 
 Luke to give the Virgin i Pedigree. 139,140 
 
 Whofe Name is not mentioned, becaufe it was 
 not cuftomary to name the Women in P^- 
 digrees. ' ' 141 
 
 The Phrafe not ufed in the fame Senfe in every 
 Degree. ■ 14* 
 
 ,No need that Chrij?s flefhly Extraction be de- 
 rived from Solomon. — 142^143 
 
 A D >■ aught oi the fecond Scheme- 144 
 
 Great Variety of Prophecies in xht fecond Period 
 of ti.«- tVorld. — — 14 J 
 
 — W! Jch IS divided by St. Matthew into three 
 latervals. — 1 46 
 
 ' — Wirh an eye to the moft remarkable Changes 
 in the Hebrew Government. 147 
 
 — And a fuitable Alteration in the State of 
 Prophecy. 148,149 
 
 SERMON VI. 
 
 Gal. iii' 16. 
 ■ Now to Abraham and his Seed were the Promifes 
 made. He faith not, and to Seeds, as of many ; 
 but as of one, and to thy Seed, which is Chrift. 
 
 A Recapitulation of feme Particulars. lycijl 
 The F?mily of Abram felc6led to receive the 
 
 Promifes. IS2>IS3 
 
 Which yet did not vacate the original Covenant 
 
 'With Mankind. -^ — '"154 
 
 The Apoftle's Interpretation of this Matter 
 
 vindicated. "^ — — 157 
 
 The 
 
the First Volume. 
 
 The Promife to Abraham and to his Seed. i j^ 
 
 — *— confined by feme to temporal Bleffings. 157 
 
 —— bur without Reafon. — 15^ 
 
 The Difference between the Bleffings of Ifaac 
 and Ifhmael. — ^- 15^ 
 
 Which figured out the carnal and fpiritual Seed. 
 
 160 
 
 This farther enforced by an Allufion to the 
 Name of Hagar. — 161 
 
 The literal Promifes to the Line of Ifaac^ 
 were figurative of fpiritual Bleffings. 162, 
 
 Ids 
 
 This covenanted Nation figured out the Church 
 of Chrifij and their Enemies, the Enemies of 
 
 ' the Church. 1^4 
 
 The Church of the Gentiles fucceeding at firft 
 in the room of the JeivSj to provoke them to 
 Jealoufy. — • — 16$ 
 
 They who attended to the fpiritual Meaning 
 were the fpiritual Seed, as they who did not, 
 were meerly natural^ and both betoken'd by 
 Abraham's two Sons. 166, 16^ 
 
 The Expulfion of Ifhmael more particularly 
 confider'd. i(57,i68 
 
 As many Sons o{ Abraham might want the fpi- 
 ritual Alliance, fo thofe of other Extractions 
 might, in virtue of it, be reckoned for his 
 Children. — 1(59,170,171 
 
 Thus the Promifes, in their myftical Meaning* 
 contained the very Dodtrine of the Gofpel. 
 
 172 
 
 And did not belong to the natural Seed as 
 
 fuch, but only to the fpiritual. 173 
 
 r— And to thefe confider'd as gather'd in one 
 Body mChrift. .— — i74 
 
 Thus 
 
TX^CONTENTSo/ 
 
 Thus Abraham is Father of the Faithful, as 
 Adam of the Degenerate. ~~ '75 
 
 iThe New Tejiament, why faid to be a hetter Co- 
 'venamih^LnthtOld. i75ji7^ 
 
 The fame Truths taught under both, but not 
 with equal Clearnefs. — 177 
 
 SERMON VII. 
 
 *fhe fame Text. 
 
 A Recapitulation of the former Sermon. 178,' 
 
 i7P,i8o 
 The like Diftindion made between Jacob and 
 
 Efau. — — i8i 
 
 By which Efau was not abfolutely excluded 
 
 from fpiritual Bleflings. — —182 
 
 yacob*s Sons were all within the Covenant. 185 
 — — and divided into Tribes, as a Type of 
 
 the Chrifiian Church, gather*d out of many 
 
 Nations. — — 184,185 
 
 Their Bondage in Egypt, and Deliverance from 
 
 it, did fitly figure out both Chrifl and his 
 
 Church 18(5,187 
 
 The Blefftng of Abraham, which was Deforc 
 
 convey 'd to fingle Perfons, is now parted 
 
 among the Tribes. — .— i88,i8p 
 
 Particularly the Defcent of the Mejjlah, ispro- 
 
 miled te the Tribe of Judah- ipo 
 
 5'/;/7o/:; isaliow*d, b> many modern jf^iu/, to be 
 
 a Name of the MeJJiak ipj 
 
 And was fo underftood alfo by the Ancients. 
 
 ipz 
 As appears, after the Captivity, from the Book 
 
 of Chronides. — — ip'^^i^^f 
 
 And before it, in the conftant Preference given 
 
 CO the Tribe of fudah. rr-r- 19% 
 
 A 
 
the First Vol ume. 
 
 A Continuation is promifed to the Tribe of 
 Judah^ 'till this Shiloh {houXd come. 196 
 
 That this was fo underftood, is fhewn from 
 Jfaiah's Prediction of the Birth of Immamel, 
 
 191,19^*^99 
 
 This made them not believe the PrediBions they 
 had of the Captivity. — — — 200 
 
 And the Prophets were careful to guard againft 
 this ObjeUiotti by exprefs Promiles of Rejio^ 
 ration. — — — 201,202 
 
 — And by keeping the End and ExpeElation of 
 their Oecmomy in View. — — 205 
 
 The gathering of the Peophy is by fome underftood 
 to be of the People of Jfrael^ and that to 
 Judah, not to Shiloh. • — 204 
 
 But the Reference of this Prophecy to the Blef- 
 fing of Abraham, inclines one rather to un- 
 derftand the Obedience of all Nations to the 
 Mefjlahy and that is more agreeable to the 
 ancient Verfions. 205,20^^ 
 
 There are many other Particulars, by which 
 the Office and Charafter of Chrift were no- 
 tified. — — 207 
 
 Which tho' not compleatly underftood in thole 
 early AgeSf yet ferv'd to convey fome glim- 
 mering of Gofpel Light. 208^209 
 
 SERMON VIII. 
 
 I'he fame 'Text* 
 
 A Recapitulation of what was faid of the na- 
 tural Seedy as figurative of the fpiritual. 210, 
 
 211 
 
 This farther illuftrated from what happened in 
 
 the Wildernefs, and particularly from the 
 
 BraT^en Serpent, ^ !r^ 311,21^ 
 
 But 
 
TIS^CONTENTS of 
 
 But more fully from the Mofaick Law, efpecially 
 from what relates to the Service of the Ta- 
 bernacle. — — 213,214,215 
 
 In which the Holy Men of old perceiv'd ibme 
 latent Meaning. — — 215,216 
 
 Which kept up their Faith and Hope, tho*they 
 could not perfe6lly unfold its Myfteries. 217 
 
 And fo the Lain, which liter ally concern*d only a 
 Jingle Nation, did in a fpiritual View betoken 
 fomething that reaches to all Nations, and 
 was a ftanding Prophecy of Chrifl. 218 
 
 Mofes foretold a Prophet like unto himfelf. 219 
 
 — Which fome have underftcod of a SuaeJJton 
 of Prophets, rather than of one only. — 220 
 
 •—~ Grounding their Opinion on ks CormeSiion 
 with the preceding Paragraph, which prohibits 
 the conlultjng of Diviners. —— 221 
 
 • From w^sence a \2it Infidel has prophanely 
 
 abufed the Prophetic Charadler. ibid. 
 
 On tiie contrary ic is obferv'd, that there was 
 not a cohjiam Sacceffion of Prophets, but occa- 
 fional. — — 222 
 
 And that the Fnd of their Office was not for 
 private Q\.\noi\x.y , hnt publick Benefit. 222,225 
 
 No llrift Necefficy of conneBing the two Para- 
 graphs. — — 224,225 
 
 Or if they be conneSied, yet that will not prove 
 the Poi4ir. — — 225,225 
 
 The Text foretels a Prophet \n the fingular. 227 
 
 — And him likeunto Mops, which was nocom- 
 n\o\-\ Charader of all the Prophets. 228,229 
 
 — but peculiar to the greateft of all. 229, 
 
 230 
 
 And commiffion'd to /peak the Words of 
 
 God, which anfwers to the Delivery of the 
 Lavj by Mofes. — 231,232 
 
 How 
 
the First Volume. 
 
 How Chrifi as Lawgiver or Mediator of the new 
 
 Covenant is oppoled to MofeSy the Mediator of 
 
 theoWone. 233,234,235 
 
 Whether the Requeft of the Ifraelites may be 
 
 fuppofed to refer to the Dehvery of a new 
 
 Law. ^— 235 
 
 The Commination againft thofe who difobey this 
 
 Prophet^ how fulfill'd in the Event. 237 
 
 The threacning to falfe Prophets why added, 
 
 and the Rule for trying them. ■ — 238 
 
 An ObjeElion form'd from hence, againft under- 
 
 ftanding this Text of a fingle Perfon, buc 
 
 without Ground or Reafon . 2 3 9,240 
 
 No ObjeElion made againft this Application of it 
 
 in the New Teftament. 240,241 
 
 Balaam foretels an eminent Perfon in future 
 
 Times. ■ 241 
 
 and that in fuch Terms as the following 
 
 Prophets apply to the Mejjtah. 242 
 
 The Corners of Moab Ihewn from another Text to 
 
 mcdiVi Princes. 242,5 
 
 •— and arc here put to denote the Enemies 
 
 of Chrifl^s Church. 244 
 
 Children of Sheth put for all Mankind. ibid. 
 
 ■ ■ In what Senfe faid to be deftroy'd. 245, 
 
 245 
 This Prophecy muft refer to fome Event, later 
 
 than David. — — 24^ 
 
 — and perhaps to him as a Type o): a more 
 
 illuftrious Perfon. — — . 247 
 
 •Which leads to the next Viewf the Meffiah, 
 
 as Son and Succeffor of David. — 248 
 
 S E R- 
 
:ra^CONTENTS(/ 
 
 SERMON IX. 
 
 Luke i. 32,33. 
 'And the Lord God fifaU give unto him the Throne of 
 his Father David : and he {hall reign over the 
 Jioufe of Jacob for ever; and of his Kingdom 
 there /hall be no End. 
 
 The State of Prophecy, among the 'Jews, diftin- 
 guifh'd into three Periods, — 349 
 
 In the firft of which, the Mejjlah is defcribed in 
 more general Terms, but with Promife of a 
 Blejjing by him to all Nations. — 250,25 1 
 
 The next Period {viz.. that of the Monarchy} 
 contains fuch Variety of Prophecies, that they 
 muft be reduced to Ibme general Confidera- 
 tions. 251 
 
 Why this Period begins not with the Reign of 
 Sauly but of David. — - 252 
 
 — To whofe Son the Bkjjtng of Abraham was 
 clearly enfured. ""^253 
 
 Chriji^s Reign more eminently typified in David 
 and Solomon^ than in any of the following 
 Kings. _ — —253,254 
 
 .The Prophetical Defcriptions import fomething 
 greater than can be literally applicable to 
 thofe Times. — — 255,256 
 
 So St. Peter argued from the Pfahns for Chrijl's 
 RefurreSion. — 257 
 
 — and in like manner St. Paul. 25 8 
 
 For this Reafon Cbrijl is called by the Name of 
 
 David. — 259,260 
 
 *^ and a Rod out of the Stem cf Jelfe, becaufe 
 David was Son of Jejfe. » 261 
 
 — How faid to be both Root and Off-fpring. 262 
 In Chriji the temporal Kingdom exchanged for a 
 
 j!^«7V««/ and heavenly 7-; — 263 
 
 Solomon, 
 
the First Volume. 
 
 Solomon^ as David's immediate Succeflor, a moft 
 eminent Type of this promifed Son oi David. 
 
 ibid. 
 Nathans Prophecy in 2 Sam. vli. to this purpofe. 
 
 264 
 
 — How applicable to Sokmon^ and how to 
 Chrift. — . ^264,265,265 
 
 The Application to Chriji in the New Teftamenc, 
 may be vindicated from the Old. 267,268 
 
 ■ particularly from two Charafters in the 
 parallel Place in Chronicles ; (i.) from the fe- 
 c«>'^ Condition of the People. 268,269 
 
 — and (2.) from the Continuation of one King^ 
 without SuccefTors, thro* all Ages. 26^,270 
 
 The People of thofe Times could not fee thefe 
 things, with the fame Clearnefs that we do ; 
 yet they might perceive fomething remain'd 
 behind, which was not yet fulfill*d. 270,271 
 
 Tho' 'tis like they might expert more, than was 
 defign'd, oi Temporals. 271,272 
 
 The Prophets therefore gave timely notice of the 
 Diminution of temporal Bleffings : and ftiil 
 renew'd the Promife, limiting it to Judahy up- 
 on the Revolt of the ten Tribes. 272 
 
 When the Kingdom of Judah began to decline, 
 there broke out yet a flronger Light of Pro- 
 phecy. ' ■■■— 275 
 
 The Acceffion of the Gentiles to Chriji*s King- 
 dom, both typically and literally foretold, as 
 well as the Deftruftion of his Enemies. 274 
 
 And great Revolutions predidled in the temporal 
 Kingdoms of Ifraeland Judah. — 275 
 
 ThQ Age of feveral of the Prophets fettled. 275", 
 
 276 
 
 Before and under the Captivity y there were new 
 Affurances of Chrift's Kingdom, and fome 
 
 material 
 
72«CONTENTS 0} 
 
 material Circumftances fixed afterwards, to 
 fupporc the Faithful under thofe Viciffitudes. 
 
 276,277 
 
 The Kingdom oiChriJi propofed to be confider'd 
 
 in three Refpeds. — « 278 
 
 SERMON X. 
 *The fame 'Text. 
 
 A Recapitulation of fome Matters in the fore- 
 going Sermon- -279,280,281 
 
 The fiyfl Head propofed, is the Amplitude of 
 Chrifi^s Kingdom. ' 281 
 
 The Houfe of Jacoby and the 'Throne of David, 
 are mention'd by the Angel in their typical 
 View. ' 281,282 
 
 The Predi<5tions in the Pfalrm could not be ful- 
 filled in the Times of David or Solomon. 285, 
 
 284 
 
 Particularly the Conqueft of Enemies and Con- 
 verfion of them to the true Religion. 285 
 
 Which is more fully confirm'd by Ifaiah. 286, 
 
 287 
 
 — and Ihewn to be eflfedled under the Son of 
 David. ' 288 
 
 The People thus converted, are reckon *d an 
 
 Acceflion to the y^tu/. 28p,2po,2pi 
 
 " and are therefore called by the Name of 
 Ifrael und Childreny whilft many of the Jews 
 themfelves fliould be loft and fall away. 
 
 25>2,293 
 
 And fo the Enemies of the Jewf, figured the 
 
 Enemies of the Church, who are either to be 
 
 reclaim'd or deftroy'd. — 294,295 
 
 Idolatry to be deftroy'd, and Idolaters converted. 
 
 29^ 
 After 
 
th^ First VbL ume. 
 
 After which, the A^oflate Jews are themfelveS 
 to be converted. '-* '- — 297 
 
 And then both Jews and Gentiles fhall be join'd 
 in one Kingdom. ' — 2p8, 25?^ 
 
 Which is the everlaflitig Kingdom defcribed by 
 Daniel. ' — 299, 50a 
 
 Some Infidels fcofF at any uniform View of Pro- 
 phecy. — " ' 360 
 
 But fince there is fuch an uniform View to be 
 aflign*d, it muft be reafonable to embrace it. 
 
 An OhjeBion propofed, that Chrift*s Kingdom 
 is not aftually extended agreeably to thefe 
 Predidions. — 30* 
 
 It is anfwer'd, that all Predidions were not to 
 be accomplilhed at once^ but gradually; we 
 have feen k good deal of the Accompliflii 
 ment already. ' " "^30 J 
 
 Particularly the Deftruftion of Idolatry appear'd 
 in the Silence of the Oracles, — 304 
 
 Which the Chrijliam infilled on as a Proof ot 
 Chrift's Kingdom. — 30? 
 
 And it is in effed allow 'd by Porphyry and the 
 Oracle ai Daphne. — —305 
 
 TheStory of St. Bahylas*s Bones removed, on ac- 
 count of that Oracle^ by Julian's Order. 307 
 
 Julian's Objedion* that Prophecy was ceas'd 
 in the Church, how anfwer'd by Sr. Cyril, 
 
 308 
 
 A Reftraint laid upon the Devil, upon the Ar- 
 rival of Chriflians in the dark Parts of the 
 World. ihid. 
 
 His Delujiom, brought into the Church, are ia 
 due time to be removed. *— 3 o^ 
 
 . Vol. II. Cc SER- 
 
Z5^ CONTENTS (?/ 
 
 S E R M O N XI. 
 
 I'he fame 'text. 
 
 A Recapitulation of the Sum of the foregoing 
 Sermon, concerning the Amplitude and Extent 
 of the M(?j(///i/»'s Kingdom. 310,311,312 
 
 *Xhefecond Head or next CharacSter of his King- 
 dom, is its Peace and Tranquillity. 313 
 
 • Which implies not only a Freedom from in- 
 
 tefiine Divijtons^ 314 
 
 But alfo Concord and Harmony with other 
 
 Nations. *"" 3 1 J 
 
 The Want of fuch Peace has been a Pretence to 
 harden the Jews in Infidelity. — 316 
 
 The jf^iuT/Z' Nation was, foon after the Appea- 
 rance of JefuSf reduced to great Straits. 317 
 
 And Chrifiians were warn'd to expedl Divifions 
 and Perfecutions. — — — 318 
 
 Which the Hiftory of the Church acquaints us 
 fell out accordingly. 319 
 
 But the Managers of this OhjeEiion are miftaken 
 in one or other of thefe three Particulars : 
 either firft, in the Nature of that Peacey which 
 the Mejjiah was to give. —— 320 
 
 — Which they are uled to underftand oi fen- 
 
 fiial Eafe and Pleafure ; whereas it rather 
 
 imporcs- that inward Peace with God, which 
 
 arifes from the Pardon of Sin, and Aflurance 
 
 of his Favour. 321,32* 
 
 r- And fo it is explain'd in the New-Te- 
 
 ilamenc, as by a certain Principle. 323 
 
 — — or clfe that fpirinual uniting of all Nations 
 into one myftical Body laC/mfi. 324,325, 
 
 ^— or laftly, the Tendency of his Doctrine, 
 
 which 
 
the First Volume. 
 
 which gave Peace in the utmoft Latitude, had 
 
 Men but been in humour to accept it. 326 
 
 Or, Secondly^ they miftake the Perfons who are 
 
 SuhjeSis of the Privilege. — 7l;iJ, 
 
 — Not //r^f/ literally taken, but the fpiritual 
 Jfiael. — — 327 
 
 * — Meeting the mean vvhile with Oppojidon 
 from Enemies, but finally fubduing them. 
 
 528,32^,330 
 
 — Among which Enemies there were to be 
 many of the JevjSy as well as other Nations, 
 
 531,332 
 Or, T'hirdly^ they miftake the Time from whichi 
 the i5/^j^«^ promis'd fhou Id commence. 335 
 -— Conquefls, Opprejjions and Divijjons are fore- 
 told as well as Peace. — jljij, 
 ' — So that a Courfe of Time is neceffary for the 
 Cojnpletionoi all. — — 3^^ 
 
 — And as nothing can be concluded agalnft us, 
 from that the whole is not yet fulfilPd ; fo 
 there has been enough already accomplifli'd,to 
 confirm our Expeftation of the reft. ^SSS3^ 
 
 ' Which can hardly be fully underftood till 
 
 the Accomplifhment. 33^ 
 
 A Tranfition to the next Head. 3 3 7j3 S 8 
 
 SERMON XII. 
 
 7he fame Text. 53P 
 
 The third Charafter of this Kingdom is its Z?//- 
 ration. — » 3 ^o 
 
 The Perpetuity promKed, could not be fulfilled in 
 David or Solomon. — - — 341 
 
 The Diminution of the temporal Kingdom did 
 
 not vacate the Promife. ■ — 342 
 
 Cc a An 
 
7^« CON TENT So/ 
 
 An everlajling Kingdom proraifed co one Perfoni 
 
 343,544 
 
 The Delay of which, upon the Lofs of the tem- 
 poral Kingdom J was fcoffed at by profane Per- 
 fons. — 7-345 
 
 The Pvophets engage for a Completion in time to 
 come. — — 345>34^ 
 
 — • Sometimes by an Allufion to viiible Things 
 of long Duration. — ibid. 
 
 This perpetual Kingdom is foretold by David in 
 the iioth Pfalm. 347>34S 
 
 The Phrafe oi fitting at God*s Right-hand^ ex- 
 plained by the Apoftle to this Purpofe. 349 
 
 — And that of making his Enemies his Foot^ 
 ftool. — — 350 
 
 The Quietnefs and Duration of his Kingdom, are 
 both implied in this Text. "*" 3 5 ^ 
 
 An ObjeBion propofed, that there is a Term ex- 
 preis'd for its Conclufion in thofe Words, k»- 
 til thine Enemies be made thy FootftooL ^^2,^^^ 
 
 — — Which are fliewn to be inconclufive for thaC 
 Purpofe, and rather to import the contrary. 
 
 353,354 
 
 Another OhjeSlion propofed from the Mention 
 of Chrift*s delivering up his Kingdom. 355 
 
 Two Methods of Reconciliation y which are not 
 approved. — — 355,3 5^ 
 
 iTwo other Methods of »Sb/«f/o« ; either (i.) that 
 this relates only to the militant Part of his 
 Kingdom. 35^,357 
 
 Orelfe (2.) that by delivering up the Kingdom, is 
 meant referring it to the Father, as Head, 
 and firft in Order. *— 3 5 7,3 5 ^ 
 
 — — and that the SubjeSlion of the Son imports a 
 fuller Manifeftation of his perfonal Subordina- 
 tion, z : ~ 35^,3 59 
 
 The 
 
/^^ F I R s T Volume. 
 
 The Eternity of Chr0*s Kingdom^ is not incon- 
 fiflent with what is faid of his reigning a 
 thoufand Tears. — *"' 359>3<^o 
 
 A Recapitulation of what has been faid concerning 
 the Kingdom o£ Mejpah. 3<^i,3^i>3<^3 
 
 Afummary Account of fome particular Predic" 
 tionsy which are not diftinftly treated of. s^$^ 
 
 The Sufferings and Death of Mejjtah were fore- 
 told from the firft, but more expHcitly by 
 l)avid and Ifaiah. r" 3 <^4)3 ^5 >3 ^^ 
 
 Cci THE 
 
THE 
 
 CONTENTS 
 
 O F T H E 
 
 SECOND VOLUME 
 
 SERMON Xlir. 
 
 Luke y\iv. 25, 26. 
 
 'S' — Fooh^ and flow of heart to believe all that 
 the Prophets have fpjhen I Ought not Chrlft to 
 have fuffered thefe Things^ and to eater into his 
 Glory ? Page i 
 
 A Twofold Eftate of the MeJJiah, foretold 
 from tl.e Beginning; — — *— - i 
 
 TheTz/^f.^ Eftate was more expreffly 
 cleared up, as well aS the Majeftick. a 
 
 Yet the Jews generally overlook^ it, and at- 
 tended only to the brighter Side. — 5 
 Nor were Chrifi's Difciples dear of this Preju- 
 dice, notwichftanding their Mafter's Admo- 
 nitions. ■ ■ — ' 3,4 
 But after his RefurreBion he open'd the Scriptures 
 
 more fully ro them. 4,5 
 
 The Sum of Ifniah's Prophecy to this purpofe. 
 
 The 
 
'Tie CONTENTS. 
 
 The Unity of C/^/zr/j^^r confines the whole Pre- 
 didlion to one Subject. ■ 6 
 
 Which could not be the Nation of the j^^'tuj', as 
 fome pretend. — ■ ■ — — 7 
 
 Nor King ^ofiah^ who fell in a rafh Un- 
 dertaking. — 8,p 
 
 — Nor the Prophet ^Jeremy. 10 
 
 The ancient Jfiyj appear to have underftood it 
 of Meffiah. n 
 
 The firft Exception^ that they underftood only 
 the firft Verfe of him, and the reft of fome 
 other Perfon, overthrown both by the Unity 
 of CbaraBeTy and by their applying fome o- 
 therPaflages to him. — — 11,12 
 
 Another ^'Vrt^oWjthac there fhall be two Meffiabs^ 
 one to fufer, and the other to triumph^ has no 
 ground in Scripture, or in ancient Tradition. 
 
 Nor are the Jeius agreed, upon the Matter, a- 
 bout the Office of the fuffering A/i?///^/;. 14 
 
 Nor is their Notion applicable to this Prophecy 
 of Ifaiahy fince the fame Perfon who fufers^ 
 is alfo to pro/per and be exalted. — 15 
 
 The Chriftian Interpretation only is confident, 
 which is ftated under three Particulars : Firfl^ 
 that this Perfon fhould voluntarily y'ldd or ex- 
 pofe himfelf to Sufferings. j5 
 
 Which Charader agrees to none of the Perfons 
 whom the Jews would underftand. 17 
 
 But it agrees perfe(^ly well to Cbrifl^ who had 
 not otherwiie anfwer'd the End of his Suf- 
 fering. — — 18,19 
 
 Secondly y that thefe Sufferings fhould have an e::- 
 piatory Virtue. — 19 
 
 Which is defcribed by an AUufion to the Jcwijp. 
 
 Expiations. — ■ -■ 20 
 
 C c 4 ' Of 
 
Tie CONTENTS of 
 
 Of which Expoficion there are fome Rema'mS 
 in the Jewifi) Giofles. This alfo is not appli-' 
 cable to the Perfons they underftand, but 
 very properly to C/jny?. — -■ — 21 
 
 An Obje'ciion ftated from St. Alatthew's Applica- 
 tion of this Prophecy. — — — 22 
 
 Which is bi'iefly confiderM and removed. 25 
 
 I'hirdly-, that his Sufferings Ihouldbe previous to 
 his Exaltation. .— "^24 
 
 This is clearly taught in that Prophecy of Ifaiah, 
 
 And confirm d by other Paffages of Scripture. 
 
 A Tranfition from the Prophecies under the 
 Jevjifh Monarchy J to thofe after the^Captivity. 
 
 SERMON XIV. 
 
 Matt. xxiv. ly. 
 
 When ye therefore fhall fee the Abomination of Defi" 
 latiotty fpeken of by Daniel the Prophety fland in 
 the holy Place, {whofo readetk, let him mderf 
 ftand,) 
 
 St. Mattheiv*s Partition of the Time after Abra-f 
 ham, intp three Periods. 29,30 
 
 The Prophecies of the f^cotid Period were in 
 great meafure renew'd or continued under 
 the third^ yet fome Circumftances more punc- 
 tually fix a- — 31 
 
 The Confideracion of Darnells Prophecy, parti- 
 cularly recommended by our bleflfed Saviour, 
 
 Both He and Haggai foretold the coming of 
 Meffiah, before the utter Overthrow of the 
 Jewijh Temple and Polity. ■ 3 3 
 
 Daniel 
 
/y^^ Second Volume, 
 
 Daniel foretold a Refloration from Captivity, but 
 not without another Dejolation to enfue- 34 
 
 Hagga't*s Prophecy occafion'd by the mean build- 
 ing of the Temple after the Captivity. 3 y 
 
 »■■ And promifes to fupply that Defeft of 
 Gloyy. -^ — 36 
 
 Which cannot be underftood of a third Temple to 
 be built hereafter. — "-37 
 
 '^or figuratively of the Chrifliau Church as a fpi- 
 ritual Houfe. — — — il>id. 
 
 But literally of the Fahrick, which was then e- 
 rcfting. — — — 38 
 
 As appears from a particular Confideration of 
 the Place. - . ■ ' 3 9,40 
 
 fThe ObjeSiion from the Word later, as not ufed 
 of thelaftof two Things, anfwer'd. 41 
 
 Another ObjeSiion, that this Glory did not come, 
 whilft ZerubbabeVs Temple flood, but after ic 
 was rebuilt by Hefod. — 41 
 
 No need to difpute this Narrative of Herod's 
 Building. ■ 43 
 
 The 7^u'7j^ San£tuary how reckoned to continue 
 the fame, either by Identity of Building, or 
 Continuation of Worlhip. ' ' 43^44 
 
 So that thefeeond T'emple reached from one Cap- 
 tivity to the other- -- — 45 
 
 l^SLy, in the Style of the Prophet, the T'emple 
 feems to be reputed one thro* the whole of its 
 Duration, before and after the Captivity .- the 
 Words former and ^ater belonging not to the 
 Houfe, but to the G/ory of it. — 4^>47 
 
 This G/oKj'did not lie in the Magnificence of thQ 
 Building, for that could not ej^ceed Solomons. 
 
 47,48 
 
 Nor 
 
72^ CONTENTS o/ 
 
 Nor yet in its Duration, which was too flight 
 to anfwer iuch pompous Defcriptions, or 
 compenfate for manifold Defedls. — 49)5<^ 
 
 This Glory muft be greater than the ancient Shc" 
 chinahy and moft likely the Aff'j(^^/j. 50 
 
 1'he Defae of all Nations, is a Phrale alluding to 
 the ancient Defcriptions of him, as coming 
 for the Benefit of all Mankind. 5 1,5^ 
 
 The Jewijh Interpretation of it, as meaning 
 ^precious Things, confuted. ■ S2j5 5 
 
 Defire'xs a Word elfewhere ufed to exprefs the 
 Affeftion of a People to their King, either 
 paft or expeded to come. 53)54 
 
 And Words of like Import are applied to the 
 Meffiah by Malachi. • 54 
 
 The Ground of fuch Defire-, is the Peace ex- 
 pe6led from him, agreeably to all the Pro- 
 phets. ' ' — 5 % 
 
 And this, being introduced by great Commotions, 
 was not to give place to any other Difpenfa- 
 tion. -— . 55^5'^ 
 
 Thefe Commotions fell out accordingly, and after 
 the preaching of the Gofpel, that Deftruc- 
 tion of Jerufakm foretold by Daniel. 56,57 
 
 Yet he has another Prophecy more expreffly 
 pointing out the Time. — — 5 7, 5 8 
 
 SERMON XV. 
 
 'The fame Text. 5P 
 
 Two Ways in Daniel of fettling the time of the 
 Meffiah. ■ 60 
 
 Firfi, that it fliould be in the time of the fourth, 
 01 Roman Kingdom. — •'— 61 
 
 They who underftand this of the time of An- 
 tiochus, and would bring down Daniel to a 
 
 lower 
 
the Second Volume. 
 
 lower Age, have been baffled by a learned 
 
 Prelate. — 62,65 
 
 Secondly y that it Ihould be within the Space of 
 
 feventy IVeeks. > • ^5j^4 
 
 Daniel's Prophecy to this purpofe. — 6$ 
 
 Meffiah Nagidj or the Prince^ a Title of the 
 
 great Deliverer expected. — 65,66 
 
 And the Things foretold of him anfwerable to 
 
 the other Prophets. 67 
 
 All other Interpretations are groundlefs and uji- 
 
 juftiiiable. 68 
 
 Difolation here foretold is a more lading one 
 
 than that of Antiochus, and therefore muft be 
 
 that of the Romans^ and accordingly is fpoken 
 
 of in the New-Teftament as ftill future. 6p, 
 
 70,71 
 The Benefits here promifed, do point out the 
 
 Offices of the Mejjtah. — 7 1,72 
 
 The mofi Holy could not be the Jeixiijh Sandtuary. 
 
 But either Heaven, or the Church, or rather 
 Chriji himfelf • — 74 
 
 The PVeeks here defign'd, could not be Weeks of 
 Days. ■ 7 J 
 
 — — But of Tears, and thofe computed from a 
 royal EdiEl, to rebuild Jerufalem. — 76 
 
 Several Doubts about the Method of computing 
 thefe Weeks. 77,7S 
 
 But the main of the Argument is not much af- 
 fected by them, fince every way they muft 
 conclude about the time of Jefus. — 78'79 
 
 The ExpeBations of the 'Je'jis at that time, and 
 for feme time after. — 79 
 
 And the Defperation of thofe that outlived the 
 facking of Jerufalem. — » — 80 
 
 The 
 
T^eCONTENTSo/ 
 
 ,The Unreafonablenefs of their forbidding a 
 Calculation of the Times, which upon every 
 Scheme muft be expired. • 8 1 
 
 Chrifi's coming not delayed, on account of the 
 People's Sins. — 82 
 
 Nor was it enough for him to come in the Flefh, 
 and then conceal himfelf on account of their 
 Uniuorthinefs. ■" 83 
 
 Upon all accounts 'tis neceflary to fuppofe this 
 Prophecy fulfiil'd. 84 
 
 SERMON XVI. 
 
 M A T T. ix. 15. 
 '^ttd if ye viill receive it, this is Elias, which was 
 for to come. 85 
 
 A Harbingev before the Mejjlah foretold by the 
 
 Prophets. — 86 
 
 Three Heads of Difcourfe propofed on this Sub- 
 
 jeft. 87 
 
 Jpir/i, the Grounds of fuch ExpeBation : which 
 
 were chiefly taken from Ifaiah and Malachi. 88 
 Jfaiah^s Voice in the Wildernefs does clearly relate 
 
 to the Introdadtion of Msjjtah. t- %g 
 
 The Mejfenger in Malachi^ is the fame with 
 
 Ifaiah's Voice in the Wildernefs. -»— 50 
 
 And allow'd by fome Jews to be the Introducer of 
 
 Mefpah. — _^pi 
 
 Being called in another Text by the Name of 
 
 Elijah the Prophet. — -^-ps 
 
 Who was by fome expefted to come in Perfon. 
 
 9} 
 
 Tho* others have more candidly acknowledged 
 it not neceffary. -■ — ■« 5>4,95 
 
 Secondly y the Office of this Harbinger y was (i-) 
 
 to notify the Meffiah. — 96 
 
 Which 
 
the Second Volume. 
 
 "Which was proper as well to explain the Natur6 
 of his Office, < 97 
 
 As (2.) to correct the Difpofitions of the People 
 in order to receive him. 98 
 
 Which Malachi has exprefl'ed, hy turning the 
 Heart of the Fathers ^ &c. — - pp 
 
 The meaning whereof is farther cxplain'd from 
 the Son of Syrach^ and from the Angel in St. 
 Luke. — 100,101 
 
 Thirdly, How this was fulfill'd in St. John the 
 Baptifi, who could not be Elijah the Tifhlite 
 in Perfon. — 10 1 
 
 But had his Name on account of fomc Refem" 
 Iflance, in the Refervednefs of his Life, but 
 cfpecially in the Purport of his DoBrine, and 
 Endeavours of Reformation. 102 
 
 He corrected their vain Conceit of national Pri- 
 vileges. • — « 105 
 
 ' As alfo their fuperficial and perfundlory 
 Obedience. 104 
 
 ■ ■ ' and then gave notice of Chrifl^s coming 
 both in Mercy and Vengeance. *— 105 
 
 The Difference between St. John the Baptiji, and 
 the former Prophets. ■ — 106 
 
 An Obje^ion anfwer'd. How he denied himfelf 
 to be Elias, viz.. in the Senfe of the j^^xux that 
 ask'd him, who expected the Tijhbite to come 
 in Perfon. — — 107,108 
 
 Another OhjeElion, that St. jTo/^w did not fulfill 
 what was foretold of Elias^ but left the Jevis 
 attached to their Prejudices. 108 
 
 It is anfwer'd, that the Tendency o( his Dodrine 
 was fuch as had been foretold, and its Suc- 
 cefs not inconfiderable, nor was there any 
 Reafon co expert it univerfal. ■ — 109 
 
 But 
 
T^^CONTENTS (?/ 
 
 But fince wedoexpeft a fecond. coming ofChrifi; 
 where is the Inconfiftency of fuppofing alfo a 
 fecond coming of his Harbinger ? i io,i ii 
 
 SERMON XVII. 
 
 J O H N i. 17. 
 
 For the Lav) was given by Mofes, lut Grace and. 
 'Truth came by Jefus Chrift. .112 
 
 The giving of the Lav) had a View to the Mef- 
 fiah. — 115 
 
 Three Heads of Difcourfe propofed : and, Firfi^ 
 the Antithejis between the Law and Go/pel. 114 
 
 Which is ftated in three Particulars : (i.) in the 
 Titles or QharaEiers of both. -—115 
 
 The Law contains Precepts of different Kinds, 
 and is accordingly djfl;inguifh*d into the 
 
 — — Morale which is founded mReafon, but en- 
 forced by Revelation. — -^ i i5,i 17 
 
 • Ceremonial^ prefcribing outward Rites, with 
 
 an /KUJar<i Meaning. — — 117 
 
 Judicial^ relating to the Method of Go- 
 
 vernment. 117,118 
 
 Sometimes one Law partook of every kind. 118, 
 
 IIP 
 
 Which is exemplified in the fourth Commandment. 
 
 119 
 
 And in the fifth and Jixth. _- 120 
 
 It was the ceremonial Law that more particularly 
 
 pointed out our Redemption by Chrtfi. 121 
 The Grace of the Gofpel fometimes fignifies For- 
 
 givenefs. — ■ 121,122 
 
 And is fo oppofed to the Merit of Works, and to 
 
 the Efficacy of legal Expiations. 122 
 
 Whichonly y%«r^io«f the Way to that Pardon, 
 
 which they could not procure. 123,124 
 
 The 
 
the Second Volume. 
 
 The Gface of the Go/pel does otherwife import 
 
 the Gifts oi the Holy Ghofl. 125 
 
 And fo the Law of Mofes^ literally confidered, 
 
 is oppoied to it. — — ■ 1 25,126 
 
 Not that they under the Lrttu, were without allf 
 
 Communications of Grace2i^diPardon> iiS] 
 
 But thefe were given only in virtue of the 
 
 Go/pel, which was fecretly involved in the ty- ' 
 
 pical Meaning of the Law. — 1 2 5, 1 2 7 
 
 The Truth of the Go/pel is oppofed to the Sha- 
 dows of the Law^ either as containing livelier 
 Defcriptions of a future State. 127,128 
 
 or as fhewing the true Atonement, and not 
 
 the figiirati've. — ^ — 128,129 
 
 — Which was effeEiedby Chrift, as his proper 
 Work or Office. — — . igo 
 
 (2.) The Antithejis farther dated, as to the Me- 
 thod of Difpcnfation. — . ibid, 
 
 .— In that the Law only pointed to thofe Be- 
 nefits which the Gofpel effeSied. 131,132 
 
 (3.) As to the Authors or Prom ulgers of both, 
 
 132 
 
 Mofes afted minifterially, and prefcribed Things 
 for a temporary Ufe : but Chrifi afted autho- . 
 ritatively, and made an Atonement of per- 
 petual Ufe and Benefit. — ^33, 134 
 
 ^Tho* our Adverfaries may difpute the Truth 
 of this Expolition, yet it cannot be denied to 
 be a fair Account of the Gofpel-Schemc. 135 
 
 SERMON XVIII. 
 
 'The fame Text, 137 
 
 The three Z/^^-^^i- of Difcourfe repeated. 138 
 
 And the Sum of what was faid before, upon 
 
 the yf^yZ of them. ^ — 139 
 
 z The 
 
The CONTENTS*/ 
 
 The feconi Head ptopofed s that the Mofdid 
 Law was not to be univerfal or perpetual 
 
 140. 
 
 The different Opinions of the Jews upon that 
 Subjed:. ' — — 140,141 
 
 The Arguments from ReafoH for the Perpetuity 
 of the £,<aiuconfider'd. — — 142 
 
 The Change of the Law doeS not argue a 
 Change in God, but in the Perfons fubjed to 
 it. -^ — 145 
 
 The Laws of God have in faft been diverfi- 
 fied. — ^ . ' 144 
 
 The Reafon affign'd by Maimonides for fome 
 Laws, is not perpetual. — ~" ^4^ 
 
 And the fame is argued from the typical Ten- 
 dency of others, to point to Chrift. 145,147 
 
 The fcriptural Arguments for the Perpetuity of 
 the Law confider'd : and firft, how it was 
 not allow'd to add to, or dimim/h from it, 
 
 148,9 
 
 How the Commandment was not to be Brought 
 from Heaven. — * ——14^,150 
 
 Why the Jews were required to remember the 
 Law of Mofes. -^- — ^SOyi^i 
 
 The Objeftion ftated from thofe Texts, which 
 prefcribe any of the Jewijb Rites by an Oy 
 dinance for ever, — — ""*' '5^>i52,i5j^ 
 
 The Word le*olam is ufed to exprefs as well a 
 limited, as eternal Duration. — '53, 154 
 
 -*— — Sometimes for Term of Life, or for the 
 '^geof the Levites, — — 154 
 
 — — ' — At other times for the Year of Jubilee, 
 
 — — or for a long Duration in time paft* 
 
 The 
 
 -- — Lsi 
 
the Second Volume. 
 
 The Words of flri«5i:er Import are not applied 
 to the Ceremonies of the Z-^w. 1^7,158 
 
 So that there is nothing to hinder us from 
 taking it with Limitations. — 15^ 
 
 The jf^Tui/Z; Dillin(ftion between r/;/V World, and 
 that TO come. — 1 60 
 
 =— By which fome Texts of Scripture are ex- 
 plained. — " 16 1 
 
 JThis is applied to the Mofaick Precepts, which 
 leem many of them defigned only for the 
 Land of Canaan. — - 162 
 
 i" Particularly the Fe/iivah in the Judg- 
 ment of Sc. Chryfofiom. 16? 
 
 Another Diftindtion of legal Rices into ordinary 
 and occajionaly the firft of which may be faid 
 XohQ for ever — 164, ic? 5 
 
 The Matter fum*d up, that the Je'jis cannot 
 prove 'he Perpetuity of the Law. 16 '^^16 6 
 
 A Propofnl of (ix Arguments to prove thac the 
 Laii) was defign'd to be, and is actually ^^o- 
 /(/&V. • « i66,i6j 
 
 SERMON XIX. 
 
 T^be fame "Text. 
 
 The Connexion of this Difcourfe with the for- 
 mer. ■ i6S,i6^ 
 
 The Abolition of the Law argued, fa/i trcux 
 the Nature of the legal Precepts. — i6g 
 
 A Difference between the Duties founded meer- 
 ly upon Pi-ecept, and thofe that appear co be 
 founded in the Realbn of Things. 170 
 
 Yet ihepojtcive Duties have an inward Meaning, 
 that is moral and unalterable, r~ ^ 7 ^ 
 
 VoL.IL Dd Whe- 
 
7^^ CONTENTS c/ 
 
 Whether there be fecrer Relations of Things to 
 eftabliih che NecelTiry oi pojittve Duties, ijiy 
 
 173 
 
 The ritual Precepts were not always required, 
 
 and had many of them relpeft to fuch U- 
 
 fages of other Nations, as are now dilufed- 
 
 They had hkewife a typical Vieva to Things that 
 are fince accomplifh'd. 174 
 
 From all which it iscolle<5led they could not be 
 immutable. — 175 
 
 A fecoiid Argument propofed, that fome of the 
 Mvfaick Rites are explained to have an inward 
 and Spiritual Meaning. 175,176 
 
 This fhewn particularly in the Cafe of Circtim- 
 cijion. ' —176,177 
 
 • Asalfo oi Sacrifice, with other ritual Ob- 
 
 fervances. — - 178,179 
 
 The Prophet ^eremyy upon this Subjeft, how to 
 be reconciled with Fadl. 179,180 
 
 Sacrifice was not exprefs'd in the original Cove- 
 nant with the Jews. 180,181 
 
 What is inftituted for a certain End, may be fee 
 alide by the Lawgiver^ if that End be other- 
 wife fecured. 181,182 
 
 A ?/3;>^ Argument, that the Af /^fd Inftitutions 
 were adapted to the People or Trad of Ca- 
 uann. — — — jg2 
 
 Tii^y were meant to diftinguifh the Jews^ as a 
 Nation, from all others ; and therefore ought 
 toceafe under the Mtjpah, with that Diftinc- 
 tion. —182,185 
 
 The New- Moons not exadlly obferv'd, but in 
 yWc'rt or thereabouts. — — 184 
 
 Nor yet the Sabbath, the Day§ not being every 
 where equal. ---^ . — 185,186 
 
 And 
 
the Second Volume; 
 
 And fo Sabbatic Years and Jubilees could be ob- 
 ferved only where the Seal'ons of the Year 
 kept the fame Courfe. — 185,187,188 
 
 Some Laws were given to them as Inhiibitants 
 q{ Canaan ovAy. — 188,189 
 
 All the Males appearing three times a Year ac 
 'Jerufaleniy was not practicable for all Nations. 
 
 189,190 
 
 Many other Occafions of reforting to thcTemple, 
 which would be equally mprafiicable. 190, 
 
 191,192 
 
 An Objef^ion, thai the mbral Law is impraBi- 
 cable, and yet obligatory, anfwer*d in that its 
 ImpraSlicablenefs arifes not from the Nature 
 ot the Law^ but from the Fraiky of Man; 
 
 192,195 
 
 Whether the Lav^ may be perpetual as to the 
 'Jews, tho' not as to the Gentiles ^ Anfwer*d 
 in the Negative, becaufe one Law fhould be 
 for ail. • -' " — 193 
 
 That God would difpenfe with the Law in /w- 
 p-raBicalle Cafes, and enforce it in all others, 
 is an arbitrary Solucion of the Difficulty, and 
 without Ground. 194,195, i9<$ 
 
 SERMON XX. 
 
 Ihe fame 'Text. 
 
 A Recapitulation of the Arguments of the for- 
 mer Difcourfe. • 197,198 
 
 A fourth /Irgument propofed, that fome prin- 
 cipal M<faick Rites were to be abolifli'd ■ ^f 
 which three Inftances are mentioned^ 198, 
 
 199 
 {1.] The Aikoi the Covenant was to be abo- 
 
 l^fti'd in the Days of Mf/W;. 19^,200 
 
 Dd ^ Th« 
 
The CONTENTS 0/ 
 
 The Ark (whether one or more) greatly efteem'd 
 by the Jftuy, for its Ornaments, its Situation 
 and its Ufe in the SanBuary. — 200 — 203 
 
 Not only its Ahfence^ but the Ceflation of all 
 Ufe or Defae of it foretold by Jeremy. 203,204 
 
 From whence an Objedlion of the 'Je'ws is an- 
 fwer'd, fince the want of it after the Baby- 
 loniJI:) Captivity was deem'd an Infelicity, 204 
 
 Another Ob)e<5lion, that the Prophet only fore- 
 tels that the Ark (hould no more be carried 
 out into the Wars, confider'd and fhewn to 
 be without Ground. — ■ 205, 2od 
 
 [2.] Another Injiance we have in the Levitkal 
 Priejihood- *— ' — — 206 
 
 Which was ftridly limited to the Line of Aaron, 
 and had many ceremonial Precepts connected 
 with it. ' 207 
 
 Yet it is plain that Meffiah was to be a Prieft. 
 
 208,20^ 
 
 The Word Cohen^ when ufed of a fecular Prince, 
 is never put for the Supreme ; and therefore 
 when put for the Affj(/?^^, it muft betaken 
 in the Ecclejiaflical Senfe. — — . 209,210 
 
 From hence the End of the Levhkal Priejihood 
 is colledled, fince MejJiahwsLS to be oijudah, 
 tho' King Uz,z.iah of the fame Tribe, was 
 punifhed for Intrufion. 210,211 
 
 He is alfo«xpreffly faid to be a Prieft of another 
 Order, viz,, of Mekhifedek, to be a Priefi for 
 ever, without Succelfors, and to be confirmed 
 by Oath. — 211,212 
 
 Accordingly the Prophets fpeak of Priefis and 
 Levites out of all Nations : and of an Altar 
 and Jmnfe in Places not alJowM by the Laiv. 
 
 21; 
 
 [3.] 
 
tha Se c ON D Volume. 
 
 [? J ^^'iG Sacrifices^ which made fo great a Pare 
 of r//zf^/ IVorfiipj muft of courfe be abo-' 
 liih'd, as being limited to the Jewifi Temple 
 and Prie/ihood. 213,214 
 
 It was expreffly foretold, that the Meffiah Ihould 
 make them ceafe^ by making himfelf an Of- 
 fering for Sin. — 215,215 
 
 And the Completion of this was fhewn by the 
 renting of the Veil, and the Deftruftion of the 
 Temple and Jewi/h Polity. 216 
 
 [4.] To thefe Scriptural Inftances, we may add 
 fome Traditions of the Rabbins : fir/l^ con- 
 cerning the ceafiiigoi Oblations. — -217 
 
 ■ Secondly-, concerning the Ceffation of Fefli- 
 vals. • 218 
 
 ■ — Aharbaners Exception, that this relates 
 not to the Fejiivals themfelves, but to the Ob- 
 livion of thofe Benefits^ in memory of which 
 they were appointed, fhewn to be neither 
 pertinent nor conliftenr. up 
 
 • It was believ'd that the Redemption of 
 
 Meffiah fiiould be wrought at the Sealbn of 
 thQ Jewifh Fejiivals. 220 
 
 ' — But the Fejiival continued in memory 
 of his Redemption, would be no longer a Mo- 
 faick Feftivalj but the typical Completion of 
 
 it. — -^ 2 21 
 
 ■« — Thirdly^ concerning the Abolition of the 
 
 Difference of Meats, 221,222 
 
 • — Abarbanel*s firft Solution, that this re- 
 fers only to Cafes of Ncce/fity, refuted ; be- 
 caufe it is mentioned as a Matter of Privilege. 
 
 222,223 
 — His other Solution, that the Tradition 
 
 is itfelf part of the Law, and th&refore not 
 
 contrary to it, fhewn to be both without 
 
 D d 3 Au- 
 
77^^ CONTENTS^/ 
 
 Authority, and much to the Difhonour of 
 
 the written Laiv. 225,224 
 
 The whole Argtmem of this Sermon famm*d up. 
 
 224^225 
 
 SERMON XXL 
 
 "the fame 'text. 
 
 A Recital of the four Arguments preceding. 226, 
 
 \ ^27 
 
 'A 0h Argument propofed, that the Mefftah was 
 to give a new Law or CovPiiant. — 227 
 
 Some doubt whether the Mejftah may be term'd 
 a Lawgiver. — 228 
 
 But he V as to be a Prophet like Mofs. 2 29 
 
 " — Delivering God*s IVord or WiU^ as Mofes 
 <i\d ^htY th^ Decalogue. 230 
 
 —• and extending his Precepts to aU Nations, 
 not to 07^^ only. - — — 231 
 
 Both which import an Alteration. 23 1,232 
 
 Tiie Prc^phet 'Jeremy alfo foretels a new Cove- 
 nant^ diftindl from that at Mount Sinai^ after 
 the coming out of E.gjpt. — 232,233 
 
 — — Taking that at Stnai in its outward and li- 
 teral Acceptation, as containing rittml Pre- 
 cepts, and exacting rigorous Obedience. 234, 
 
 235 
 
 ^ — In which View it is oppoftd to the new Co~ 
 venanty tho' it had alfo an inward Meaning, 
 which contained the Covenant of Grace^ or the 
 iiew Covenant xiitX^. • — — — 23<5 
 
 • — The People had broken the former Covenant, 
 and wanted Pardon, the AfTurance of which 
 is the Bufinefs of the new Covenant. 237 
 
 - — The \^g^\ Atonements did not reach to all 
 CafeSo — — -238 
 
 " — Many 
 
the Second Vo l u m e. 
 
 — — Many Offences being to be punifli'd with 
 Death, without any Sacrifice. — 239 
 
 — — Whether the Sacrifices on the great Day of 
 Expiation were defign'd to atone lor Sins in ge- 
 neral. — 240,241 
 
 — — Their Atonement at beft was but fymbohcal 
 and figurative. • — 241 
 
 Ajixth Argument propofed from the Tendency 
 of Mofaick Rites, to prefigure Go/pel Benefits. 
 
 242 
 
 Therefore when the End was attained, what 
 need of the Figure reprefeating it ? — 245 
 
 But becaufe the Jews deny this typical Meaning, 
 and reft in the legal Precepts for their own 
 fake, it is propofed to (hew, under the third 
 JJeado( Diicoorfe^ how the Law prefigured 
 the Meffiab. -r^ — 244 
 
 Three Things to be xione under this Head : and 
 firfl^ the (grounds are to be aflign'd for fuch 
 typicjil Interpretation. ' — — 24^ 
 
 Which are chiefly drawn from three Confidera- 
 tions J as (i.J from the Ufages oi «cher Na- 
 tions, r- ■ - ' 2^6 
 
 The Method .of inftrufting by Fables and 5);^- 
 bols^ was anciently very frequent. — 247 
 
 And was of ufe to teach Men Humility and' 
 
 Indufiry. — 248 
 
 ■ — As alfo toconceal fome Myfleries from tne 
 proud and ih^ malicious^ as well as to preferve 
 the Liberiy o{ rati'onal Agents. — 248, 24P 
 
 - — From whence i\\t Devil hin^ifelf appears to 
 have been ignorant of the Meaning of fome 
 P/^/'/jt'aVy which he tulfill*d. — 249^1^1 
 
 Yer fuch Symbols might make llronqer l-a- 
 
 preffion on vulgar Minds. — 250,251 
 
 D d 4 — And, 
 
TX^ CONTENTS of 
 
 ^ — And whea their meaning is fixed, they hav«5 
 the fame Force with literal PrediBions. 252 
 
 =- — So that the Law is a ftanding Prophecy o£ 
 the Meffiah : and this Interpretation of it is 
 confirmed by the Event. 255 
 
 «— Which is tobe cler^r^d up more fully in the 
 Seqiiel. • < 254,255 
 
 SERMON XXII. 
 
 7'he fame Text. 1^6 
 
 Recapitulation of what was faid on the third Head 
 of Difcourfe. — -256,257,258 
 
 (2.) The next G^>-oz/B^ is taken from the Nature 
 of the 'Jevjiffy Difcipline, as the Jeius were a 
 Nation feparated on purpofe to preferve the 
 true Religion. — — —-259 
 
 « — As there is no other common End aflignable 
 iov legal Rites. — •———260 
 
 »= — Asfome of them are explained in the Old 
 Teftament to a fpiritual Purpofe. —261 
 
 (3.) The laft Ground is taken from the uniform 
 View, which the Mofaick Law has upon the 
 Chriflinn Expofition, and its Confirmation 
 from thence. — • 161^26^ 
 
 — The Proofs of the New T'eftament^ do con- 
 firm this Expofition of the Old. 26^,26$ 
 
 '" — -Inafmuch as 'tis advanced and taught in 
 the Books of the NewTeflamem. 26^^266 
 
 Secondly^ Three ObjeHions are propofed, of 
 which the firft is Obfairity. — 267 
 
 — *-~ For which there may be wife R.eafons, tho* 
 we fhould not perceive them. •— 26S 
 
 '^ — And yet fome Reafons were given, to 
 promote Humility and Indufyy^ and to make 
 Impreffion on vulgar Minds. -—26^ 
 
 f"^ As alfo to conceal facred Myfieriesfrom 
 
 evil Spirits and evil Men. 270,271 
 
 — - Yet 
 
if^^ Second Volume. 
 
 -— Yet they were in fome meafure difcover- 
 able by humble Minds, and gradually open'd 
 farrher, till the Completion cleared them be- 
 yond Exception. ■ 272 
 
 A fecond ObjeElidn, that this typical Interpreta- 
 tion is arbicrary. — — — > 275 
 
 It is anfwer'd, that in fome Cafes we have 
 
 a certain Application made in Scripture. 27^, 
 
 274 
 
 " — • Ard in other Cafes there are Rules to be 
 prefcrib*d for our Security. — 274 
 
 As fir ft to keep to the Analogy of the Faith. 
 
 274,275 
 
 — — Secondly, not to make the myflical Senfe ex- 
 clude the ///^r^/. — •—- 275,2 7<5 
 
 •-^ — T'hirJly^ not to lay ftrefs on ^ fmgle Type, 
 but preferve the Harmony of all. — 276 
 
 A third ObjeElion^ that this Method of inter- 
 preting is inconfifient- 277 
 
 r— It is anfwer*d by the Application of the 
 fame Rules, which will preferve us from In- 
 confiftency in Matters of Importance. 278, 
 
 27P 
 
 SERMON XXIII. 
 
 The fame Text. 280 
 
 The third Particular propofed, to fhew by In- 
 ftances the Aptnefs of the typical Interpreta- 
 tion. ■ 281 
 
 Which appears in the main Ceremonies of the 
 Lavi^ if not in every iingle Rite. 282 
 
 It is aflferted as the great End of the Lrttu, to 
 lead Men to Chrifl. < 283 
 
 . ' And not to indulge a vain Humour in the 
 People, : : — 284 
 
 The 
 
?;5^ CONTENTS <?/ 
 
 The Similitude o^ icmc Heathen Rites ^ being 
 
 more reafonably accounted far another way. 
 
 The allegorical Senfe was intimated by Mofes veil^ 
 ing his Counrenance- * 286 
 
 A mjflical Meamng is acknowledged by the 
 ^eius. — 287 
 
 And this is reafonably refer'd to Chrifl. 288 
 
 — — Who is typically fet forth in many different 
 Views and Refpefts. 289 
 
 'Three Injfances propofcd on this occafion : Firfi^ 
 the Place of Worfhip, which was the 'Taber- 
 nacle or Temple called the Houje of God. 2po 
 
 "■ Figuring ChtijVs Incarnation, or taber" 
 nacling with us. — -^ — 2^1 
 
 ' As alfo the Faithful^ who are Temples of 
 
 God, and in whom Chrifl dwells. 291,292 
 
 It was covered with bafer Materials, to denote 
 the outward afRi6led State of Chrifi and his 
 Church. _ _ 292 
 
 As alfo its mo'veable Condition, till the time 
 
 of Solomony denoted their unfettled S:ate in 
 this World, which will conclude at the time 
 of Confummation. — 293 
 
 Its Parts propofed diftindlly : the Court fur- 
 rounded all : whether there was one or more, 
 and what was meant by it- — 294,295 
 
 In this Co«^'^were tht Altar and the haver ^ im- 
 porting both Chrifl B.nd his Sacraments. 295:, 
 
 295 
 
 Tile Horns of the Altar, and the facred Fire^ 
 what they imported. 295 
 
 The holy Place inacceffible to all but Prie/ls, 
 with what typical View. ■■- ■' 297 
 
 In this was the Shewbread^ betokening Chrifl 
 
 the Bread of Life. ibid. 
 
 As 
 
the Second Volume. 
 
 As alfo the golden Candleflkk : (whether 
 
 burningln the Day-time) its Ufa and Defign. 
 
 •— And likewife the golden Altar of Incenfe, 
 
 dr-'jo.ing ChrijVs Interceflion- 2P9 
 
 *Xht Holieji of all, was dn'ided from the former 
 
 by a Veil^ with what View or Purpofe. 25?*?, 
 
 300 
 — — Within which was the Aik'of the Covenant; 
 
 wiiprh'T alfo the golden Cenjer, ^00 
 
 • How Chrifl wris .figni*ied by the former, 
 
 who is now (hewn W'thout a Veil. 301 
 
 — — V^'hether other Things, btlides the Talks, 
 
 were put in the Ark, or only near it ; and 
 
 wh.it they fignified. — 302^303,504 
 
 Second Inftance^is the Method of worfhippinji; by 
 
 Sacyjzceand liicenfe. — — 304 
 
 Sacrifice.^ under the Law were of different Kinds. 
 
 304,305 
 And had different Views, tho' all had fomc- 
 
 thing expiatory. 3o<5,3o7 
 
 Yet the Ajonement made, was not proper 
 
 but fymboiical, nor did extend to all Cale.c 
 
 307,308,30^ 
 = — But forefnew d the proper Atonement 
 
 made by Chrijl, with various Circumftances. 
 
 310,311,31a 
 
 SERMON XXIV. 
 T^he jame 'Text. 
 
 Connexion of this Sermon with the preceding. 
 
 313, 3H 
 Third I)iflance is the Adminiflrator of the legal 
 
 Worihjp. * ^ • 315 
 
 Who 
 
T/jeCONTENrSof 
 
 —— Who forefhew''<J Chrifi (tho* not defcended 
 of the fame Line, to fhew the Alteration of 
 the outward Oeconomy) as well in Purity of 
 Defcenc, ~ — — ^i6 
 
 As alio in tinblemlp^d Perfeclhm. 317 
 
 ,— — And laftly, in the Rites of Confecration, by 
 Wafiymg^ VefimentSy UnSlion and Sacrifices. -^ id ^ 
 
 319 
 
 - — - It was their Office to perform the Worfliip 
 of Sacrifice and Incenfe. 320 
 
 ■= — ' Which are particularly confider'd in the 
 Ceremonies of the Day of Atonement ^ ex- 
 plain'd as Types of Chriflianity. 321 — 324 
 
 The Agreement of the whole furvey*d together, 
 removes the Doubtfulnefs that might appear 
 in fome Particulars. ■ — — 3«J 
 
 And what is reafonable In icfelf, will be farther 
 confirmed by the NewTeftament. 325 
 
 Inferences from this Subjedl : Firfl^ that Cbri- 
 fiianityis not a A/bw/ Invention. 327,328 
 
 — So that Infidelity mufl: proceed from an evil 
 Hearty and not from Want of Evidence. 329 
 
 Secondly, that we ought to attend to the Wri- 
 tings of the Old Teftament. — 3 3 0,3 3 1 
 
 Thirdly, that we derive Confirmation and Stedfaft- 
 nefi in our Religion. 332 
 
 Without being moved by little Cavils and 
 
 Objeftions as to fome Particulars. 33 3*334 
 
 Fourthly^ that we be careful to adorn our Reli- 
 gion by obeying its Precepts- — 3 3 4,3 3 5 
 
 — -And this in the inward Conformity of our 
 Minds, as well as outward Practice. 3 3<5 
 
 Since we cannot expedl the Salvation <»f the 
 
 Gofpel, v/ithout complying with the Terms 
 prefcribed in it. i ^^6 — 338 
 
 AF- 
 
the Second Volume. 
 
 APPENDIX. 
 
 2 J o H N, 'ver. lo, II. 
 ^ there come any unto you, and bring not this Doc- 
 trine ^ receive him not into your Houfe^ neither bid 
 him God fpeed : for he that biddeth him God 
 fpeedj is Partaker of his evil Deeds. 
 
 Who was the Elecl Lady and her Children j has 
 been doubted. •" — 3 39 
 
 They were cerrainly Perfons of excellent Cha- 
 raBer. — — 340 
 
 Yet advifed to Caution and CircumfpeSlion. ibid. 
 
 Particularly to beware of thofe who de- 
 nied C/j///2's coming in the Fleffj. — 341 
 
 Three T\-\w\^s obferv'd in the T'ext. — 342 
 
 Firfly the Perfons defcribed j they that come^wd 
 bring not this Doclrine. — — 3 45 
 
 Who were neither vicious Believers^ nor all 
 
 VexioTiS unconverted. 343,344 
 
 — — But the Oppofers of the true Faith, whether 
 Heathens or Here ticks. — 344,345^ 
 
 - — Efpecially fuch Hereticks as denied the Di- 
 vinity or Incarnation of Chrift. — 34^ 
 
 ' And above all the Teachers or Ringleaders of 
 
 theSedl. —347 
 
 Secondly, the Treatment forbidden to be uied 
 towards fuch Perfons. — ^I'i^' 
 
 — The Reception of one into our Houfe^ is 
 fometimes an A(5l of Charity^ which is not 
 here forbidden. — 34^ 
 
 — It is ocherwife an A6t of RefpeEl, which 
 is forbidden, as giving undue Countenance to 
 itinerant Preachers of f^ife Doctrine. 34P, 
 
 350 
 f Lavisi 
 
ne CONTENTS^/ 
 
 • — LovieY Degrees of RefpeEl are forbidden un-^' 
 der the Phrafe of bidding God fpeed, which 
 means the uiual Forms of Salutation at meet- 
 ing or taking leave ■ 351 
 
 "— • Something like this piefcribed amoug the 
 Jews^ towards the Tranfgvejfors of the Laia^ 
 
 ibid. 
 
 This Precept of Sr. John, was recom- 
 mended by his own Example. - — 35s 
 
 -And by that of his Difciple St. Polycarp. 
 
 — And enforced by the Advice of St. Ignatius. 
 
 354 
 
 ——And by the Canons of the Church. — 355 
 
 'Thirdly^ the Reafon upon which it is founded : 
 for be that biddeth hint God fpeed^ is Partaker 
 
 of his evil Deeds. • ibid. 
 
 — - — Firfii as he encourages him to go on. 355 
 '^ ■- Secondly^ As he gives Offence to others; 
 
 . 357 
 — ^ — Thirdly^ As he espofes himfelf to Danger 
 and Temptation. — — 358 
 A ferious Application to our own Times, in 
 \vhich there are Infidels and Hereficks^ as well 
 as in the Age of the Apoftles. — 3 5^,350 
 A proper Difcouragement of fuch Perfons is al- 
 ways neceflary. — 36^1 
 
 The Precept of the Text is in the Subftance of 
 it, always obligatory^ but from fpecial Cir*' 
 cumftanccs may admit of fome Limitations : 
 as namely, from Confiderations of Charity. 
 
 362 
 
 "^ And alfo from the Genius of the 'Times. 
 
 3^2,3^3 
 _ — — And again from the Temper of the Perfon 
 
 profeliing Herefy= - — 3 <^3 >3 6^ 
 
 — '^ And 
 
//5^ S E C O N D Vo L U M E- 
 
 w— — And laftly, the Station of the Perfons 
 Oncv/'mgDiflike. — 3<54 
 
 The Sum of all : that we (honld avoid them as 
 much as may be, difcountenance their Senti- 
 ments, endeavpur to do them good, and pray 
 for their Converlion. ^— 364^—^67 
 
 TEXTS 
 
TABLE of TEXTS. 
 
 N. B. The Numbers that have this Mark * be- 
 fore them, denote the Pages of the Preface. 
 
 
 
 Page of ' 
 
 
 
 Page of 
 
 Book. Chap. 
 
 Ver 
 
 . Vol.1. 
 
 Vol.a. 
 
 Book. Chap. Ver. 
 
 Vol. I. Vol.2, 
 
 Geneiis ii. 
 
 7- 
 
 91. 
 
 
 Gen. XV. 
 
 13- 
 
 15-3. 
 
 
 23. 
 
 *89. 
 
 
 xvii. 
 
 7- 
 
 ij-3. 
 
 hi. 
 
 S- 
 
 7- 
 
 
 
 13- 
 
 iSU 
 
 
 14. 
 
 66,71. 
 
 
 xviii. 
 
 i8. 
 
 1^5. 
 
 
 */• 
 
 66,74. 
 
 fi- 
 
 xxi. 
 
 10,1 1, u 
 
 . 168. 
 
 
 16. 
 
 66. 
 
 
 
 33- 
 
 15-4. 
 
 » 1 
 
 7.18 
 
 100. 
 
 
 xxii. 
 
 18. 
 
 1^6. yr. 
 
 
 19. 
 
 6/, 1 00. 
 
 
 XXV. 
 
 23. 
 
 181. 
 
 
 20. 
 
 88. 
 
 
 xxvi. 
 
 4. 
 
 180. 
 
 
 21. 
 
 III. 
 
 
 xxvii. 
 
 39,40. 
 
 181. 
 
 iv\ 
 
 I. 
 
 93- 
 
 
 xxviii. 
 
 4. 
 
 180. 
 
 
 2, 
 
 &C. HI, 
 
 &c. 
 
 
 14. 
 
 181. 
 
 
 4- 
 
 IIO,lIZ. 
 
 
 xlviii. 
 
 S- 
 
 194. 
 
 ^ 
 
 S- 
 
 HZ. 
 
 
 xlix. 
 
 4. 
 
 193. 
 
 
 JO. 
 
 9r- 
 
 
 
 8. 
 
 190,194. 
 
 
 If- 
 
 ^6, 
 
 
 
 10. 
 
 191. fi: 
 
 
 26. 
 
 97,98. 
 
 
 Exodus ii. 
 
 22. 
 
 186. 
 
 V, 
 
 4- 
 
 99. 
 
 
 iii. 
 
 16. 
 
 *25-. 
 
 
 29. 
 
 100. 
 
 
 iv. 
 
 29. 
 
 *2^,z6. 
 
 yi. 
 
 2. 
 
 97- 
 
 
 xii. 
 
 I4.»7>i4- . »y*! 
 
 
 3- 
 
 103. 
 
 
 
 21. 
 
 * 2J,26. 
 
 
 4- 
 
 97- 
 
 
 XV. 
 
 27. 
 
 ♦i6. 
 
 
 11. 
 
 99- 
 
 
 xvi. 
 
 22. 
 
 *24. 
 
 vii. 
 
 2. 
 
 114. 
 
 
 
 33- 
 
 302: 
 
 
 8. 
 
 i^/^. 
 
 
 xvii. 
 
 f. 
 
 * 2f ,l6. 
 
 yiii. 
 
 20. 
 
 i&id. 
 
 
 xviii. 
 
 8,12. 
 
 *3.. 
 
 
 21. 
 
 1 10. 
 
 
 
 24. 
 
 *'9- , 
 
 IX. 
 
 20. 
 
 lOI. 
 
 
 xix. 
 
 3- 
 
 180; 
 
 
 »f- 
 
 ioj,io6. 
 
 
 
 f- 
 
 182, 25*9. 
 
 
 26. 
 
 104. 
 
 
 
 7- 
 
 *^^- 00 
 
 
 aj. 
 
 lo;-. 
 
 
 
 iS. 
 
 2SS 
 
 xiil 
 
 3- ] 
 
 if4,iy6. 
 
 
 XX. 
 
 18,19. 
 
 .^34- 
 
 Sli* 
 
 iS. 
 
 
 210. 
 
 
 22. 
 
 230. 
 
TABLE oj 
 
 •TEX 
 
 TS. 
 
 
 
 Page of 1 
 
 
 Page of 
 
 Book. Chap 
 
 . Ver. Voli.Vol.x.j 
 
 Book. Chap. 
 
 Ver. Vol.1. Vol.2. 
 
 Exod.xxi. 
 
 6. 
 
 ^SS 
 
 Levit. xxi. 
 
 7.&C. Ji6. 
 
 xxiv. 
 
 I. *. 
 
 14.^7- 
 
 xxiii. 
 
 14,21. ifi. 
 
 
 i-'&c. 
 
 181. 
 
 
 24. 184. 
 
 
 7- 
 
 »34.»37- 
 
 
 31. if». 
 
 
 9 *' 
 
 L4.27. 
 
 
 34.39. 187. 
 
 
 II. *: 
 
 '-7- 
 
 
 41. if». 
 
 
 H- 
 
 ibid. 
 
 xxiv. 
 
 2. apS. 
 
 XXV. 
 
 i6. 
 
 302. 
 
 
 3,8,9. If* 
 
 
 40. 
 
 *I2. 
 
 XXV. 
 
 1. 188. 
 
 xxvi. 
 
 33- 
 
 20I. 
 
 
 3. if6. 
 
 xxvii. 
 
 21. 
 
 'f3 
 
 
 9. i85. 
 
 yxviii. 
 
 4'-- 
 
 ibid. 
 
 
 Xf. XXJ. 
 
 xxix. 
 
 1,2,3. 
 
 319. 
 
 
 34- "J"*- 
 
 
 4.5-. &c 
 
 318. 
 
 Numb. i. 
 
 4,44. *»4. 
 
 
 7- 
 
 ?/-^^ 
 
 iv. 
 
 3>»3.3o.3f» 
 
 
 ic — 14 
 
 ibid. 
 
 
 39,43. 154. 
 
 
 15—18 
 
 ibid. 
 
 vii. 
 
 z. -H. 
 
 
 19,28. 
 
 320. 
 
 
 12. 197. 
 
 XXX. 
 
 7.8. 
 
 221. 
 
 X. 
 
 8. in. 
 
 
 16,17. 
 
 lj-2. 
 
 
 10. 184. 
 
 
 21. 
 
 '«• 
 
 
 11,11. *i8. 
 
 
 16. 
 
 74- 
 
 
 14. 19/. 
 
 
 34- 
 
 }2I. 
 
 
 33. *pi. 
 
 xxxi. 
 
 3- 
 
 * 12. 
 
 xi. 
 
 4,&c. • 18. 
 
 xxxii. 
 
 19. 
 
 302. 
 
 
 1 1,14. ibid. 
 
 xxxiv. 
 
 3>- 
 
 *24. 
 
 
 16,17, *»9' 
 
 xl. 
 
 If- 
 
 »« 
 
 
 24,25'. ibid. 
 
 
 34.3f- 
 
 fO. 
 
 xii. 
 
 6,7,8. 228. 
 
 Levit. i. 
 
 4- 
 
 506. 
 
 XV. 
 
 If. 15-3. 
 
 
 9.'3.»7. 
 
 ibid. 
 
 
 30. »39- 
 
 iii. 
 
 »7. 
 
 152,165-. 
 
 
 32—35. 120 
 
 vi. 
 
 18,22. 
 
 If2. 
 
 xvii. 
 
 12. 302. 
 
 vii. 
 
 34.3<J- 
 
 ibid. 
 
 xviii. 
 
 8,11,19,23. 15-3. 
 
 ix. 
 
 24. 
 
 112. 
 
 
 11,14. 184. 
 
 X. 
 
 9.'f. 
 
 152 
 
 188. 
 
 xix. 
 
 10,2I. 15-3. 
 
 xiv. 
 
 34- 
 
 xxi. 
 
 5-.6,9. 111. 
 
 xvi. 
 
 3-28 
 
 322 
 
 
 28. 243. 
 
 
 >3- 
 
 201. 
 
 xxiv. 
 
 17. Hi.»43. 
 
 
 17, See. 
 
 3'7 
 
 XXV. 
 
 '3- in- 
 
 
 21. 
 
 240,308 
 
 xxix. 
 
 I • 1 84. 
 
 
 »9.3».34- 
 
 • fl 
 
 Dcut. i. 
 
 9,&c. * 33. 
 
 xvii. 
 
 7- 
 
 »fl 
 
 
 13. * 19. 
 
 
 n. 
 
 5°7 
 
 iv. 
 
 II. 288, 
 
 xix. 
 
 TT 3 + * 
 
 aSp. 
 
 vi. 
 
 >.2o, n<5< 
 
 Vol. 
 
 II. 
 
 
 
 Eq Deut. 
 
; 
 
 PABLE 
 
 ^/ T E X T S. 
 
 
 
 
 Page 
 
 of , 
 
 
 
 Page 
 
 of 
 
 Book. Chap. Ver. Vol.T. Vol.i.j 
 
 Book. Chap 
 
 . Ver. 
 
 Vol.1. Vol. 2. 
 
 ' Deut. X. 
 
 '^, 
 
 201. 
 
 2 Sam.viii. 
 
 2. 
 
 246. 
 
 
 
 f- 
 
 302. 
 
 
 18. 
 
 
 209. 
 
 xii. 
 
 I. 
 
 162. 
 
 xi. 
 
 1 1. 
 
 
 201. 
 
 
 II. 104. 
 
 
 xvi. 
 
 13,14. 
 
 25-2. 
 
 
 
 »9- 
 
 162. 
 
 xix. 
 
 4o,8cc. 
 
 ipf- 
 
 
 XV. 
 
 »7. 
 
 'J-J-- 
 
 XX. 
 
 16. 
 
 
 209. 
 
 xvi. 
 
 1 5. 
 
 189. 
 
 xjciv. 
 
 3- 
 
 ♦38. 
 
 
 xvii. 
 
 iz. 
 
 239. 
 
 I King vi. 
 
 l6. 
 
 
 295-. 
 
 xviii. 
 
 10. iz6. 
 
 
 vii. 
 
 12. 
 
 
 ibid. 
 
 
 10,14. ^^i- 
 
 
 yiii. 
 
 9- 
 
 
 302. 
 
 ^ 
 
 I4,f5-,i9. 22f. 
 
 
 
 11. 
 
 
 JO. 
 
 
 if.iS.ip. 219. 
 
 
 
 18. 
 
 264. 
 
 
 
 15- 19. 
 
 229. 
 
 xii. 
 
 i6,8cc. 
 
 25-4. 
 
 
 
 1(5,17,18. 235, 
 
 
 
 3^- 
 
 204. 
 
 
 
 20. 258. 
 
 
 xiv. 
 
 i-,11. 
 
 223. 
 
 
 
 22. i^id. 
 
 
 xviii. 
 
 26. 
 
 98. 
 
 
 xxvii 
 
 25. 13c 
 
 ,194. 
 
 
 38. 
 
 112. 
 
 
 xxyi''- 
 
 8. 184. 
 
 
 2 King 1. 
 
 ^,16. 
 
 223. 
 
 
 xxix. 
 
 ip- E37- 
 
 
 viii. 
 
 10. 
 
 ibi4. 
 
 
 XXX. 
 
 6. 
 
 177- 
 
 xiv. 
 
 ^3- 
 
 i7f. 
 
 
 xxxi. 
 
 ^<5. 201 
 
 ,301. 
 
 XV. 
 
 I. 
 
 ibid. 
 
 
 xxxii. 
 
 21. 186. 
 
 
 I Chr.iii. 
 
 16,17. 
 
 129. 
 
 
 xxxiv. 
 
 10,11,12. 229. 
 
 
 V. 
 
 I. 
 
 19*. 
 
 
 Jofliua iii. 
 
 3, Sec. 
 
 201. 
 
 
 2. 
 
 ibid. 
 
 66. 
 
 vi. 
 
 6. 
 
 iiul. 
 
 xii. 
 
 •33- 
 
 
 33J- 
 
 X. 
 
 16. 176. 
 
 
 xvii. 
 
 9- 
 
 269. 
 
 
 XV. 
 
 I. I9J-. 
 
 
 
 14. 
 
 ibid. 
 
 
 Judge; L 
 
 2. 19;. 
 
 
 iChr.iv. 
 
 9- 
 
 
 29^ 
 
 \\ 
 
 4.J-- 
 
 2S8. 
 
 V, 
 
 14. 
 
 
 50. 
 
 Ruthi. 
 
 13. 133. 
 
 
 vi. 
 
 41. 
 
 
 &06. 
 
 iii. 
 
 12,13. Ji7- 
 
 
 vii. 
 
 1. 
 
 112. 
 
 so. 
 
 t Sam.i. 
 
 11,22,28. 
 
 if4 
 
 
 2. 
 
 
 ibid. 
 
 iii. 
 
 34. . 
 
 298. 
 
 xi. 
 
 »3- 
 
 ^f4- 
 
 , 
 
 iv. 
 
 3. 20 
 
 ,20J. 
 
 
 16. 
 
 204. 
 
 
 
 f. 
 
 201. 
 
 XV. 
 
 9- 
 
 ibid. 
 
 
 
 12. 
 
 203. 
 
 xxvi. 
 
 18. 
 
 
 211. 
 
 vi. 
 
 8. 
 
 301. 
 
 XXX. 
 
 r- 
 
 
 76. 
 
 i)f. 
 
 20. 213. 
 
 
 xxxi. 
 
 f- 
 
 
 ibid. 
 
 xiv. 
 
 18. 
 
 201 . 
 
 xxxii. 
 
 ^7- 
 
 
 S^' 
 
 XV. 
 
 4- i9f- 
 
 
 xxxiii. 
 
 r- 
 
 
 I9f. 
 
 
 22. 
 
 .78. 
 
 
 1 1. 
 
 
 8. 
 
 xvi. 
 
 7. 
 
 336. 
 
 XXXV. 
 
 3- 
 
 
 206. 
 
 XXX. 
 
 7.8. 
 
 201 . 
 
 
 »!• 
 
 
 9- 
 
 iSam.vii, 
 
 i2,2vc, ,i()4. 
 
 
 xxxvi. 
 
 10. 
 
 
 f^' 
 
 ~ " '■ 
 
 ' 
 
 
 
 13. 
 
 
 8. 
 
 
 
 
 
 
 2 Chrojoi. 
 
TABLE 0/ TEXTS. 
 
 
 
 Page 
 
 of 
 
 
 f 
 
 Page of 
 
 Book. Chap 
 
 Ver. 
 
 Vol.1. Vol 2. 1 
 
 Book. Chap 
 
 .L Ver. 
 
 Vol.1. Vol.i; 
 
 2 Chr. xxxvi. 
 
 ZI. 
 
 201. 
 
 
 Prov.xxii. 
 
 28. 
 
 i^«; 
 
 Nehem.ix. 
 
 I?- 
 
 
 174. 
 
 Iiaiah i. 
 
 4. 
 
 74. 
 
 Efther i. 
 
 19. 
 
 
 76. 
 
 
 I— 17- 
 
 179; 
 
 Jobx. 
 
 8,9- 
 
 
 268. 
 
 ii. 
 
 2,&C. . 
 
 190,515-. fi, 
 
 Plalm i. 
 
 I. 
 
 
 3;S. 
 
 
 34- 
 
 jiy. 
 
 
 2. 
 
 2j6. 
 
 
 vii. 
 
 8. 
 
 198, 
 
 ii. 
 
 8. 
 
 284. 
 
 
 
 9- 
 
 ^99- 
 
 
 9- 
 
 328. 
 
 
 
 14. 
 
 198. 
 
 xii. 
 
 2. 
 
 
 33r 
 
 
 17 — 20. 
 
 199. 
 
 xvi. 
 
 lO. 
 
 »5-7- 
 
 
 viii. 
 
 4. 
 
 197- 
 
 XXV. 
 
 9- 
 
 if)-- 
 
 98. 
 
 
 7,8. 
 
 •99- 
 
 
 14. 
 
 ibid. 
 
 
 ix. 
 
 6. 
 
 314.322. 
 
 xlv. 
 
 7. 
 
 
 319. 
 
 
 7- 
 
 344.345-- 
 
 
 13- 
 
 
 291. 
 
 X. 
 
 2o,8cc. 
 
 293. 
 
 xlix. 
 
 7.8. 
 
 
 307. 
 
 xi. 
 
 I. 
 
 261. 
 
 ]. 
 
 14. 
 
 
 .78. 
 
 
 4. 
 
 328. 
 
 li. 
 
 16. 
 
 
 »39- 
 
 
 6. 
 
 3if. 
 
 
 17- 
 
 
 179. 
 
 
 9. 288, 
 
 312,335. 
 
 Ixii. 
 
 9- 
 
 285-. 
 
 
 
 10. 212, 
 
 262,188. s^^ 
 
 Ixv. 
 
 4- 
 
 
 J 94. 
 
 
 1 1. 
 
 297. 
 
 Ixvii. 
 
 2. 
 
 2S7. 
 
 
 
 12. 
 
 212,297. 
 
 Ixix. 
 
 SI- 
 
 
 178. 
 
 
 * 13- 
 
 293.314. 
 
 Ixxii. 
 
 S' 
 
 33^- 
 
 
 
 14. 
 
 294. 
 
 
 ^'V 
 
 343- 
 
 
 xiv. 
 
 1. 
 
 29^. 
 
 
 8. 
 
 283. 
 
 fi- 
 
 
 2. 
 
 199,29^. 
 
 
 9- 
 
 87. 
 
 
 xix. 
 
 I,&C 
 
 296. 
 
 
 10,11. 
 
 283. 
 
 
 
 '9 
 
 113: 
 
 Ixxxi. 
 
 3-4- 
 
 
 .84. 
 
 xxxii. 
 
 •7 
 
 3I43M- 
 
 Ixxxiv. 
 
 1. 
 
 
 294. 
 
 
 18. 
 
 314. 
 
 Ixxxvi. 
 
 9- 
 
 
 28y. 
 
 xxxiii. 
 
 7- 
 
 ibid. 
 
 Ixxxix. 
 
 30.3^ 
 
 3^. 
 
 
 xl. 
 
 3- 
 
 gg: 
 
 
 33,&c 
 
 • 342 
 
 , 
 
 
 4- 
 
 88,98. 
 
 
 38.39>+9. 
 
 
 
 S- 
 
 88. 
 
 
 JO. 
 
 34)" 
 
 
 xlii. 
 
 I. 
 
 286. 
 
 
 y- 
 
 ibid. 
 
 66. 
 
 
 4- 
 
 132,286. 231: 
 
 xcvi 
 
 8. 
 
 
 294. 
 
 
 <5.7. 
 
 ^87. 
 
 cv. 
 
 9,10. 
 
 183. 
 
 
 xliv. 
 
 28." 
 
 201. 
 
 cvi. 
 
 24. 
 
 
 S^- 
 
 xlv. 
 
 I. 
 
 ibid. 
 
 ex. 
 
 1. 
 
 347- 
 
 
 xlviii. 
 
 22. 
 
 328. 
 
 
 2. 
 
 3fo. 
 
 
 xlix. 
 
 6. 
 
 ^87. jij 
 
 
 6. 
 
 28 5- 
 
 
 
 8. 
 
 322. 
 
 cxix. 
 
 18. 
 
 216. 
 
 33^- 
 
 
 20,SCC. 
 
 295. 
 
 
 97.99- 
 
 ibid. 
 
 
 
 22,23. 
 
 287. 
 
 
 lOf. 
 
 
 ?37- 
 
 Ii. 
 
 4>y 
 
 232. 
 
 ^xxiii. 
 
 2. 
 
 
 319. 
 
 Hi. 
 
 7- 
 E e 1 
 
 322. 
 Ifaiab 
 
T A B L E o/ TEXTS. 
 
 Book. Chap, 
 liaiah lii. 
 
 liii. 
 
 Uv. 
 Iv. 
 
 iTii. 
 
 Ix. 
 
 hi. 
 
 Ixv. 
 
 Ixvi. 
 
 Jcrem.ii. 
 iii. 
 
 iv. 
 vi. 
 vii. 
 
 ix. 
 
 X. 
 
 xvii. 
 zxii. 
 xxiii. 
 
 XXV. 
 
 Ver. 
 i,8cc. 
 
 2. 
 
 3- 
 4- 
 S- 
 6. 
 
 7- 
 lo. 
 
 II. 
 II. 
 
 >3' 
 
 3.8cc. 
 
 4- 
 
 IX. 
 
 ai. 
 
 <5.7- 
 11,11. 
 
 '^ 
 I. 
 
 2. ; 
 
 '7- 
 
 »?• 
 
 *r 
 
 12. 
 
 21. 
 22. 
 20. 
 I6. 
 19 
 
 4- 
 
 10. 
 
 4 
 
 22,23. 
 
 16. 
 
 1. 
 
 II. 
 
 30. 
 
 f- 
 6. 
 
 ?.-8. 
 34- 
 
 Page of 
 Vol. I. Vol. 2. 
 
 /,! 1,24. 
 
 292. 
 
 19. 
 
 19,20. 
 
 20. 
 
 17- 
 
 i9.»T.7i. 
 
 2IJ-. 
 
 »l".7«- 
 
 2/,322. 
 
 313- 
 288. 
 
 181. 
 
 3'3- 
 328. 
 291. 
 ibid. 
 
 J»3- 
 
 236. 
 
 136,322. 
 
 161. 
 
 86. 
 
 86,3 T^ 
 
 3'3 
 213. 
 
 'f7- 
 
 100. 
 
 >77- 
 
 <5y 
 
 7»- 
 
 200. 
 
 296. 
 
 129. 
 
 34f- 
 336. 
 
 179. 
 >77- 
 
 301. 
 
 219. 
 
 Book. Chap. 
 Jer. xxvii. 
 xxix. 
 
 Ver. 
 »9 
 
 x.xxi. 
 
 XXXII. 
 
 xxxiv. 
 
 xxxviii. 
 
 xliii. 
 
 xlvi. 
 
 xlviii. 
 
 Ezek. iii. 
 
 xvii. 
 
 XX. 
 XXX. 
 
 xxxvii. 
 
 xliii. 
 
 xHv. 
 
 xlv. 
 Daniel ii. 
 
 viu. 
 ix. 
 
 XI. 
 
 If. 
 
 9- 
 1 1. 
 
 8. 
 
 31- 
 
 3^>33'34- 
 
 9— If. 
 
 23,24. 
 
 4- 
 
 li.'S- 
 
 28. 
 
 4f- 
 
 1 1. 
 
 13—19. 
 
 22. 
 
 22. 
 
 24,2/. 
 
 S 
 
 7- 
 
 4- 
 
 7'9- 
 
 ij->«7- 
 
 3i,8cc. 
 
 34"3f- 
 
 4+.4f- 
 
 3,8cc. 
 
 4- 
 
 13- 
 
 14. 
 
 3,&c. 
 
 2. 
 
 i7.>8. 
 
 19. 
 
 21. 
 
 24,8cc. 
 
 2X,26. 
 
 »7- 
 2. 
 
 3'4- 
 
 2,8cc. 
 
 31- 
 
 Book of 
 Vol.1. Vol.1 
 200. 
 10. 201,202. 
 202. 
 260. 
 202. 
 220 
 a5» 
 
 232. 
 ibid. 
 
 202. 
 260. 
 200. 
 296. 
 202. 
 243. 
 
 2/4. 
 
 296. 
 298. 
 260. 
 
 174- 
 
 301. 
 
 »77- 
 
 306. 
 
 61. 
 
 299. 
 
 ibid. 
 
 344- 
 300. 
 
 ibid. 
 
 61 
 
 6». 
 64.. 
 
 ibid. 
 321. 31,64. 
 181. 
 
 321. 3I,2If. 
 
 76,163, 
 
 163. 
 
 61. 
 
 69. 
 
 Hofea 
 

 TABLE 0/ T E X T S. 
 
 
 
 Page of 
 
 
 
 Page of 
 
 Book. Chap. Ver. 
 
 Vol.1. Vol.! . 
 
 Boole. Chap 
 
 Vcr. 
 
 Vol. I. Vol.1. 
 
 Hofeai. 
 
 z. 
 
 *7r 
 
 Matt. ii. 
 
 If- 
 
 187. 
 
 iii. 
 
 7 
 
 260,3114. 
 
 iii. 
 
 7- 
 
 74- 
 
 xt. 
 
 I. 
 
 ,87. 
 
 
 8. 
 
 104. 
 
 xiii. 
 
 II. 
 
 1/2. 
 
 
 9- 
 
 103. 
 
 
 If. 
 
 S^- 
 
 
 II. 
 
 104. 
 
 Amos i. 
 
 1. 
 
 »7r 
 
 
 11. 
 
 97,104, 
 
 ix. 
 
 II. 
 
 Hi"- 
 
 V. 
 
 »7- 
 
 147 
 
 Micah.ii. 
 
 I?- 
 
 87. 
 
 
 10. 
 
 -53^- 
 
 iv. 
 
 i,8cc. 
 
 190. 
 
 vii. 
 
 If- 
 
 318. 
 
 
 ».J.4 
 
 3'r 
 
 viii. 
 
 P' 
 
 22. 
 
 V. 
 
 X. 
 
 f»- 
 
 ix. 
 
 io,|i. 
 
 362. 
 
 
 r«. 
 
 329. 
 
 x. 
 
 34- 
 
 3»7- 
 
 vii. 
 
 +' 
 
 333- 
 
 
 II. 
 
 3f«- 
 
 
 >/• 
 
 110. 
 
 xi. 
 
 H- 
 
 8/. 
 
 
 «7- 
 
 87. 
 
 
 19. 
 
 99. 
 
 Nahum ii. 
 
 10. 
 
 S*- 
 
 xii. 
 
 23. 
 
 119. 
 
 Zephan.ii. 
 
 II. 
 
 195. 
 
 
 32. 
 
 i<Si. 
 
 Haggai ii. 
 
 3. 
 
 3/ 
 
 xiii. 
 
 17. 
 
 62,217. 
 
 
 4.f. 
 
 36 
 
 
 2J,l5. 
 
 7f- 
 
 
 6,&c. 
 
 33,3<S'»cc. 
 
 XV. 
 
 12. 
 
 119. 
 
 
 6.7. 
 
 i<Si. 
 
 xvi. 
 
 12. 
 
 3- 
 
 
 9- 
 
 313- 
 
 xvii. 
 
 11. 
 
 99. 
 
 Zechar.iv. 
 
 8.9. 
 
 199. 
 
 xix. 
 
 28. 
 
 1 85. 
 
 vi. 
 
 U- 
 
 108. 
 
 XX. 
 
 3«'3«- 
 
 119. 
 
 vii. 
 
 14. 
 
 J» 
 
 X xi. 
 
 17. 
 
 ibid. 
 
 xii. 
 
 10,11. 
 
 140. 
 
 xxii. 
 
 41. 
 
 ibid. 
 
 xiii. 
 
 I. 
 
 195. 
 
 xxiii. 
 
 »3- 
 
 104]! 
 
 
 2. 
 
 197. 
 
 
 33- 
 
 7f. 
 
 xiv. 
 
 9 
 
 183. 
 
 xxiv. 
 
 If. 
 
 19,^9- 
 
 
 16 — 19. 
 
 120. 
 
 xxvii. 
 
 fi. 
 
 301,311. 
 
 Malachi i. 
 
 1,5- 
 
 181. 
 
 Marki. 
 
 1,3. 
 
 89. 
 
 
 11. 
 
 288.113. 
 
 ix. 
 
 10. 
 
 3- 
 
 iii. 
 
 I. 
 
 199.5-4,90. 
 
 X. 
 
 47,48. 
 
 119. 
 
 iv. 
 
 I. 
 
 109. 
 
 xiii. 
 
 1,1. 
 
 41. 
 
 
 4- 
 
 150. 
 
 Luke i. 
 
 1 5. 
 
 101,1 10. 
 
 
 f- 
 
 91,109. 
 
 
 17. 
 
 98,101. 
 
 
 6. 
 
 92,99. 
 
 
 17- 
 
 138. 
 
 Ecclus. xiii 
 
 1. 
 
 3j8. 
 
 
 32,33. 
 
 H9-»79» 
 
 xliv. 
 
 11,22- 
 
 
 
 
 310,339. 
 
 
 2J- 
 
 188. 
 
 
 6g. 
 
 296. 
 
 xlviii. 
 
 10. 
 
 100. 
 
 ii. 
 
 3.+'r 
 
 138. 
 
 1 Mace. i. 
 
 ^4 
 
 69. 
 
 iii. 
 
 7- 
 
 IT- 
 
 Matt. i. 
 
 I ■ 
 
 117. 
 
 
 23.17. 
 
 IZ+. 
 
 
 I J, 1 5. 
 
 124. 
 
 iv. 
 
 iS. 
 
 72. 
 
 
 17- 
 
 146. 
 
 ix, 
 
 i-8. 
 
 293. 
 
TABLE of TEXTS. 
 
 
 
 Page 
 
 of , 
 
 
 
 Page of 
 
 Book. Chap 
 
 Ver. 
 
 Vol.1. Vol.2. 1 
 
 Book. Chap 
 
 Ver. 
 
 Vol.1. Vol.2. 
 
 Luke X . 
 
 21. 
 
 
 249. 
 
 Adsi. 
 
 7- 
 
 337- 
 
 
 2+. 
 
 62,217. 
 
 
 ii. 
 
 29. 
 
 ^Sl- 
 
 xi. 
 
 22. 
 
 30^. 
 
 
 
 30,31. 
 
 2j8. 
 
 xii. 
 
 n- 
 
 318. 
 
 
 iii. 
 
 J7- 
 
 25-0. 
 
 xvii. 
 
 20,21. 
 
 323. 
 
 
 
 21. 
 
 99,110. 
 
 xviii. 
 
 38.39- 
 
 119. 
 
 
 
 22. 
 
 219. 
 
 xxi. 
 
 12. 
 
 318. 
 
 
 vii. 
 
 f- 
 
 178. 
 
 
 16,17. 
 
 ibU. 
 
 
 
 37- 
 
 219. 
 
 
 19. 
 
 324. 
 
 
 
 42. 
 
 i7f- 
 
 
 t 
 
 
 71- 
 
 
 48. 
 
 290. 
 
 
 297. 
 
 71- 
 
 xiii. 
 
 10. 
 
 3i'3- 
 
 xxii. 
 
 19. 
 
 
 296. 
 
 ^ 
 
 36.37. 
 
 2^8. 
 
 
 30. 
 
 186. 
 
 
 
 39- 
 
 124. 
 
 xxiv. 
 
 21,22. 
 
 
 4- 
 
 xiv. 
 
 22. 
 
 319. 
 
 
 25',26. 
 
 
 1,4- 
 
 xvii. 
 
 24. 
 
 290. 
 
 
 *7- 
 
 
 f- 
 
 xix. 
 
 4- 
 
 109. 
 
 
 47. 
 
 312. 
 
 , 
 
 XX. 
 
 29,30- 
 
 3'8. 
 
 John i. 
 
 14. 
 
 194. 29T 
 
 ,346. 
 
 Romans i. 
 
 3- 
 
 .38. 
 
 
 
 ("I I J 
 
 .137. 
 
 ii. 
 
 28,29. 
 
 172,173. 178. 
 
 
 »7- 
 
 Ji6£ 
 
 .197. 
 
 iii. 
 
 20. 
 
 124. 
 
 
 
 S22C 
 
 U56, 
 
 
 24. 
 
 121. 
 
 •^ 
 
 
 CiSc 
 
 ''3'3- 
 
 iv. 
 
 1 1,12. 
 
 MX. 
 
 
 2t. 
 
 
 107. 
 
 
 16. 
 
 ibid. 
 
 
 23. 
 
 
 108. 
 
 
 '7- 
 
 171. 
 
 
 29. 
 
 209. 
 
 lOy. 
 
 V. 
 
 I. 
 
 323. 
 
 
 45-- 
 
 215. 
 
 
 
 2. 
 
 296. 
 
 
 5<^- 
 
 ^J8. 
 
 
 
 1 1 . 
 
 3^3- 
 
 ii. 
 
 19. 
 
 
 291. 
 
 vi. 
 
 9- 
 
 35-1. 193. 
 
 
 20. 
 
 
 43- 
 
 vii. 
 
 24,2/. 
 
 1,9,10,28. 
 
 iii. 
 
 19. 
 
 
 263. 
 
 viii. 
 
 3- 
 
 321. 
 
 iv. 
 
 aj-- 
 
 236. 
 
 
 
 9,10. 
 
 291. 
 
 V. 
 
 39- 
 
 
 147. 
 
 
 19. 
 
 54- 
 
 
 46. 
 
 
 z^i^. 
 
 ix. 
 
 13- 
 
 181. 
 
 vi. 
 
 37- 
 
 
 297. 
 
 X. 
 
 I 2. 
 
 170,325-. 
 
 
 49,5-i,j-8. - 
 
 303. 
 
 
 19. 
 
 i6^ 
 
 vii. 
 
 17- 
 
 
 147. 
 
 xi. 
 
 1 1 . 
 
 ibii. 
 
 
 38.39- 
 
 
 12/. 
 
 
 ii',26. 
 
 tbU.igS. 
 
 viii. 
 
 44- 
 
 7f- 
 
 
 xii. 
 
 6. 
 
 iif. 
 
 xii. 
 
 3'- 
 
 
 2J-0. 
 
 
 »3- 
 
 348. 
 
 
 3*- 
 
 212. 
 
 
 
 20. 
 
 ibid. 
 
 xiv. 
 
 i7- 
 
 323,324. 
 
 
 xiii. 
 
 14. 
 
 318. 
 
 
 3° 
 
 
 2yO. 
 
 xiv. 
 
 17- 
 
 323. 
 
 ;cYi. 
 
 2. 
 
 318. 
 
 
 XV. 
 
 13- 
 
 324.. 
 
 
 n. 
 
 
 2^-0. 
 
 ?:vi. 
 
 17' 
 
 3^^- 
 
 
 33- 
 
 3H- 
 
 
 
 10. 
 
 86. 
 
TABLE ^/ TEXTS. 
 
 Pook. Chap 
 I Cor. ii. 
 
 V. 
 
 vi. 
 
 X. 
 
 xi. 
 
 XV. 
 
 Z Cor. i. 
 iii. 
 
 IV. 
 V. 
 
 X. 
 
 xi. 
 
 xiii. 
 
 Galat. iii. 
 
 IV, 
 
 Ephef. i. 
 
 Ver. 
 
 7.8 
 lo. 
 
 9- 
 
 6,11. 
 
 24,2^ 2(5. 
 
 1 1,12. 
 
 22. 
 
 24. 
 
 26. 
 
 28. 
 
 45"- 
 47. 
 ^4- 
 20. 
 7,^c. 
 16. 
 18. 
 
 4- 
 6. 
 
 S 
 
 3- 
 s- 
 
 7- 
 
 1 1- 
 13- 
 
 14. 
 
 Page ot 
 Vol.1. Vol.1. 
 
 2J'C. 
 
 344- 
 292. 
 
 21 1. 
 
 92. 
 
 ibid. 
 
 3y2. 
 
 91. 
 92. 
 
 35-i- 
 
 \ff>. 
 
 102. 
 24-6. 
 
 86. 
 
 170. 
 171. 
 
 170. 
 
 16, 11-0,178,210 
 
 296. 
 
 152. 
 283. 
 
 JOO. 
 
 ifo. 
 
 191 
 
 124. 
 130. 
 125. 
 
 24. 
 
 17- 
 29. 
 
 I. 
 
 22. 
 
 4- 
 
 6,7. 
 
 20,^1. 
 
 2. 
 
 146,283. 
 318. 
 
 171. 
 
 143. 
 160. 
 
 4- 
 ,8,9. 
 i3,8cc. 
 14. 
 
 20. 
 91. 
 
 3i^ 
 170. 
 266. 
 
 124 
 122 
 
 ZfO 
 
 1 22 
 
 ibhl 
 
 .83. 
 292. 
 
 Book. Chap. 
 Ephef. it. 
 
 V. 
 
 vi. 
 Philip, iii. 
 
 IV. 
 
 Coloir. i. 
 ti. 
 
 I Tim.i. 
 
 ii. 
 
 2 Tim. i. 
 
 ii. 
 
 iii. 
 
 Titus ii. 
 
 iii. 
 
 Heb. 
 
 V. 
 
 vi. 
 vji. 
 
 Vcr. 
 
 22, 
 
 2. 
 
 1 1. 
 
 »4t 
 12. 
 
 3- 
 
 20. 
 
 21. 
 
 7- 
 z6. 
 
 3- 
 9- 
 II- 
 
 '/• 
 
 *7- 
 
 P- 
 f' 
 9- 
 
 10. 
 
 12. 
 
 12. 
 
 12. 
 
 f- 
 
 10. 
 
 1,2. 
 
 ^• 
 
 9- 
 i* 
 
 14. 
 2. 
 
 / 
 
 T 
 
 20. 
 
 3- 
 i"- 
 
 1 1. 
 12. 
 
 14. 
 6,17. 
 
 ;5>- 
 
 Page of 
 VoU.Voi*. 
 ibid. 
 310. 
 
 33;'- 
 
 299. 
 
 i77- 
 337- 
 3.ro- 
 
 62. 
 
 104. 
 24/, 30;-. 
 
 189. 
 291. 
 
 '7- 
 171. 
 283. 
 124. 
 296. 
 124. 
 
 3>'9- 
 3»3- 
 
 337. 
 296. 
 
 3f4.3^3- 
 ^4.8 3. 
 266. 
 
 319. 
 161. 
 271. 
 132. 
 S32,t47. 
 
 3*9- 
 
 317- 
 300. 
 304. 
 296. 
 21 2. 
 208. 
 211,309. 
 138. 211,309, 
 316. 
 212. 
 304. 
 132. 
 Hcb. 
 
TABLE 0/ T E X T S. 
 
 .V'--' 
 
 Book. Chap. Ver. 
 
 Heb. vii. io. 
 
 ij 14. 
 
 28. 
 
 viii. a. 
 
 8,&c. 
 
 ix. 34- 
 
 S- 
 
 9- 
 
 10. 
 
 XI. 
 
 H 
 
 a* 
 
 a7,8cc» 
 
 I. 
 
 4- 
 
 7- 
 
 8. 
 
 11. 
 
 >3- 
 4- 
 jC.iy- 
 18. 
 
 2. 
 
 8. 
 8. 
 8. 
 10. 
 II. 
 19. 
 
 5- 
 9- 
 
 XI. 
 
 XUl. 
 
 James i. 
 
 iv. 
 
 1 Peter i. 
 
 170. 
 
 Page of 
 Vol.1. Vol. z. 
 112. 
 212. 
 311. 
 3«7- 
 
 311. 
 
 232. 
 302. 
 288. 
 124. 
 
 128. 
 
 iif. 123. 
 
 Hid. 124,296, 
 
 310,318. 
 
 300,310. 
 
 283. 
 124,307. 
 129. 
 128 
 311. 
 
 333- 
 110,113. 
 182. 
 
 fS. 
 349 
 •53 
 33f- 
 ibid. 
 124. 
 
 62,217. 
 217. 
 
 266. 
 
 310, 
 292, 
 297 
 
 
 
 Page of 
 
 Book. Chap. 
 
 Ver. 
 
 Vol. I. Vol.*. 
 
 I Peter ii. 
 
 19,20. 
 
 lOI. 
 
 iv. 
 
 10. 
 
 125. 
 
 X Peter i. 
 
 19- 
 
 299,331. 
 
 ii. 
 
 1,2. 
 
 359- 
 
 
 5- 
 
 103. 
 
 
 9- 
 
 315.319- 
 
 iii. 
 
 j8. 
 
 125. 
 
 I Johniii. 
 
 12. 
 
 75'78. 
 
 iv. 
 
 3. 
 
 347- 
 
 
 »S- 
 
 34<5- 
 
 V. 
 
 7« 
 
 ibid. 
 
 2 John 
 
 7- 
 
 341. 
 
 
 8. 
 
 340. 
 
 
 9. 
 
 34». 
 
 
 10,11. 
 
 339>34»- 
 
 Jude 
 
 14,15. 
 
 107. 
 
 Revelat. i. 
 
 6. 
 
 297. 
 
 ii. 
 
 »7. 
 
 303. 
 
 iii. 
 
 21. 
 
 359- 
 
 vii. 
 
 4>&c. 
 
 185. 
 
 
 9 
 
 ibU. 
 
 viii. 
 
 3.4. 
 
 299,324. 
 
 xi. 
 
 »5- 
 
 312. 
 
 
 19. 
 
 JOI. 
 
 xii. 
 
 3>4- 
 
 8(5. 
 
 
 9- 
 
 ibid. 
 
 xiii. 
 
 8. 
 
 131,134. 
 
 xix. 
 
 8. 
 
 3.8. 
 
 XX. 
 
 6. 
 
 360. 297. 
 
 
 7.&C. 
 
 60. 
 
 xxi. 22,23,24. 
 
 359. 
 
 .. 
 
 »5- 
 
 360, 
 
 xxii. 
 
 I. 
 
 359,360. 
 
 
 3 
 
 360. 
 
 
 5 
 
 359.360. 
 
 
 «^- 
 
 144,26%. 
 
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