SERMON XVII.

JOHN iii. 2.

Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doeft, except God be with him.

I Have endeavoured, in the course of the

preceding Lectures, to illuftrate the nature, intent and propriety of that vaft and extenfive chain of miracles, which runs through the Old Teftament. If we pursue the progress of divine administration, and enter into the New Teftament; we fhall there discover another remarkable chain of miracles;

miracles; different indeed from the former in their genius and complexion; but equally fuited to answer the end they were intended to ferve. For thofe, which we have already confidered, were not more properly adapted to prove, that Jehovah is the one true God, the CREATOR and GOVERNOR of the world; than these, which now come to be difcuffed, are to demonftrate, that Jefus Chrift is the promised Meffiah, the Redeemer and Saviour of mankind.

But we must not advance too abruptly :For fince the propriety of the miracles depends, in a great measure, on the nature of the doctrines, which they were wrought to atteft; and fince thofe doctrines have likewife a manifeft reference to the moral state and condition of the world; it is hence previously requifite, that we should take a dif tinct and particular view of the real fituation of mankind, at the time of the commençement of this new difpenfation-that we may be able to judge what was fit and neceffary to be done for the promotion and accomplishment of that defign, which is the profeffed

purpose

purpose of its inftitution: that is, what was proper and neceffary to be done, for the fpiritual improvement of mankind; for their prefent virtue and comfort, and for their future perfection and happiness.

Now, though the preceding difpenfation of providence, as it reclaimed the Jews, and enlightened the Gentiles, was of great and fignal advantage to the world; and actually leffened, in a good degree, the bafenefs and mifery of mankind; yet was it defective in feveral particulars neceffary to the perfection and completion of their felicity. As it was originally adapted to the distinct circumstances, and principally calculated for the fpecial benefit, of one particular people; it must therefore be, of course, unsuitable and inadequate to the general neceffities of all; even fuppofing, that all had been fo wife, attentive, and induftrious, as to make the best and most proper use of it, that it was capable of being applied to. But the truth of the cafe is; that both parties, Jews as well a Gentiles, were highly blamable in this refpect. They wilfully neglected, debased VOL. II.

Ι

and

and corrupted those falutary doctrines and inftructions they had received; and confequently funk, both in knowledge and pratice, far below that measure of improvement, whereunto the difpenfation, under which they lived, was intended and adapted to advance them.

For the Jews, notwithstanding their industry in making profelytes, and confequently in extending the knowledge and worship of the true God, yet groffly perverted the wife and pious intentions of his law; and rendered it in a manner void and useless. They laid the principal ftrefs upon, and confined their obfervance chiefly to, the external, showy, and lefs momentous parts of it; whilst they neglected the internal, weighty, and substantial, to an astonishing and shameful degree. In fupport of these proceedings they ran out into vain fpeculations; and thence formed fuch delufive comments on the divine commands, as quite enervated their force and efficacy: and at length confirmed this mode of interpretation by groundlefs traditions, and the authority of the Rab

bins.

bins.

Thus they made the commandments of God of none," or almost none effect, by their foolish fpeculations and “traditions:" And, though they retained "the form of godlinefs, were generally strangers to the power of it."

In the mean time, the Gentiles, though improved in civil knowledge, and advanced in the cultivation of focial virtues, were yet involved in dangerous errours with regard to religion and a moral life. Nay indeed, when civil knowledge increased among them, religious knowledge (which is fomething strange) declined, abated, and loft ground 4. During the fimplicity of remoter times, men thought it their duty, and made it their practice, to adhere to thofe venerable and renowned principles, which had been carefully inculcated by their anceftors; and were looked upon as of divine

Matth. xv. 6. Mark vii. 13.

P 2. Tim. iii. 5. See more in Bp. LAw's Theory of Rel. Part II. p. 166. Note (2).

See this proved at large in LELAND's Advantage of the Christian Religion, vol. I. chap. xx. p. 417, &c. 8vo.