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See the Extract of the first in our last Journal,

Art. XXIX. p. 541.

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MER MONI. (Of Christ being fubstituted to

ibe ancient Vištims, from Hebr. x. v.5,6,7.) begins with saying, that to have Christ for our Redeemer, and for a Model to institute our Lives by, is the only way to Heaven. ?

MR. S. considers the Words of his Text in a double Sense. I. As spoken by Cbrift himself, who substitutes his Person to the ancient Vica tims, and likewise the Excellency of the Gift. II. He puts the same Words in the Mouth of his Hearers, and from this second Sense he draws a Conclusion to the first, and endeavours to stir his Audience to Gratitude for so an ineftimable a Present.

. In the first part he endeavours first to verify his Text, which is only a Quotation. 2dly, Tó, explain it, 3dly, As iç is one of the most eflential Truths of Christianity, he endeavours to establish it on the firmest Foundations.

'In the Quotation, which is from PS. XL. the Author of the Epiftle quotes the LXX. who fay, A Body hajt thou prepared me; whereas in the Hebrew 'cis, Mine Ears has thou opened, or. bored;which Difference is thus reconciled by our Author. 1. The Greek Word made use of by the LXX, and St. Paul, and which is renderd into English by prepared, signifies either to dif pose, or to mark, to feal, to fit, &c. 2. The Jewish Rites were but little known among the Heathens, before the Translation of the LXX. 3. 'Twas a Custom very much in use among the Heathens, to make certain Mark's on the Bodies of such as belonged to them ; as to Sol

p. 20.

diers, Slaves, sometimes to Apprentices, and to : such as put themselves under the particular Pros te&tion of some God. These Marks were called sizueta (from whence comes our English Word stigmatize.) There are in the sacred Writers fea veral Allusions to this Custom. The LXX, or whoever were the Translators of the Version called by that Name, fearing, that if they translated verbatim, as it is in the Hebrew, mine Ears baft thou bored, (alluding to the Custom, or Law, Exod. xxi. 6.) they should not be under...? stood by the dispersed Jews, or the Heathens, . they transfated, thou hast marked my Body, or p. 29. ., thou hast fitted, or prepared my Body for the Business I am going to undertake. Therefore St. Paul, to convey the Idea of the Prophet to the Heathens, makes choice of this Translation The Author have a ing shewn the Excellency of the Evangelical Victim over the Levitical, he proceeds to Part II. wherein he presses his Hearers to offer up their Passions, to be a holy &c. Sacrifice to God, &c. &c.

SERMON II. Of true Christian Glory, (from Galat. vi. 14.) St. Paul's Design in writing to p.es. the Galatiansy, was chiefly to revive the Spirit of Christianity he had, himself, fpread into Galatia ; and which Cerinthus, (the Author presumes) a noted Heresarch, and the Cerinthians endeavour'd to ftife there, under pretence that it was unlawful to fet aside the Levitical Law, St. Paul convinces them of their Error by several Arguments, throughout this whole Epistle.. i

MR. S. to clear his Text, proposes to exa. mine, I. Wherein consist these Sentiments of a Christian, that cause the World to be crucified. unto him, and bim unto the World. Idly, He shews that in these Sentiments consists the true D 4

Christian

Christian Glory. Ill. He proves, that the Cross of Christ, alone, can inspire one with these Sentiments ; from whence he' infers, that the true Christian Glóry can only be found in the Cross of Christ. ?

Ser MON III. preached on Whitsunday, (from 2 Corinth. I. 21, 22.) This Sermon is preceded by a Prayer fuited tớ the Occasion."

MR.S. divides Kis Discourfe inco three Parts.

In the I. His Design is to clear the Expression p. 81. used by St. Paul, in the Text, to express the

Operation of the Holy Spirit in our Hearts. In the II. He proposes to explain the Nature, and prove the Reality of it. "In the III. He shews, what Difpofitions, in' Man; recard or promote

the Success of it. . p. 88. . In the first Part, our Author labours to prove

the Godhead of the Holy Spirit, and for thae quotes Fobn xvi. 12. which, in his Opinión, is Parallel to his Text, &c. '

We desire Leave to prefent our Readers p. 95. with a Specimen of Mr. S's way of arguing, in

the second and third Parts, which are here blended together. Our Author lays down, that every Operation of the Holy Spirit, in the Hearts of Christians, requires fome Duty from them, without which, this Operation becomes unfruitful. Refusing to acquit oneself of that Ducy; is what is called in Scripturé, to quench, résit, afiliat; revile the Spirit: now to quench, &c. the Sptrii, in the Scripture-stilé, is to render this Operátion unffuitful." For the better underItanamg this Principle, the Holy Spirit must be confidered, either as God-Omnipotent, or as a Wife Law-giver, and God Omnipotent, at the fame time. Man must likewise be considered, either as a physical Being, of * morat Being, or as *

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moral and physical Being, at the same time. To consider the Holy Spirit in the Conversion of Man; as God-Omnipotent, and Man as a physical Being, whom the Holy Spirit by his! Omnipotence is about to convert, and Man as a meer paffive Being, is, according to our Author, a very corrupt Morality: To consider the Holy Spirit in this Operation as a Law-giver. only, and Man as a mere moral Being ; to say the Holy Spirit only proposés his Laws, and that Man, of himself, fulfils them without any supernatural' A'flistance, is, fays he, to teach an erroneous Theology. But to consider the Holy Spirit as God-Omnipotent, and Law-giver, at the fame tine, and Man as a moral and phys fical Being, at the same time; this, says our Author, is to reconcile the Rights of Theology, and Mörálity. 'Tis acknowledging there årë certain Dispositions in Man that retard, of accelerate the Sucčess of God's Operation in our Hearts, &c. from whence he infers the Ne. česlīcy'all Men are in to examine the Truth of the Christian Religion, &c. .

SERMON IV. Cof God's Covenant with the Ifraelites, from Deut. xxix. 10--19.) after haying shewn the great Analogy between the legal and evangelical Covenant, so that they may be called but one, and the fame; both being Coỹenants of Grace ; considers five Things in the Ifraelitis Covenant, in

1. The Holiness of the place where it was made, Ye stand all this day before the Lord your p. 1220 God; that is to say, before his Ark, the most äugust Symbol of his Presence.

II. TH 3 Univerfality of the Covenancers: (7c jtand this Day All of you before the Lord .

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your GOD, &c, to the end of the eļeventh Verse."

III. The reciprocal Obligation. Ye stand bes fore the Lord, that on the one hand he may esta. blish thee for a People unto himself ; and, on the other, H E may be unto thee a GoD..

IV. The Extent of the Covenant. £t is a Covenant without Reserve. Gop engages to give himself to the Israelites, as be bad (worn to their Fathers Abraham, Isaac, and Jacob. The Ifraelites, on their part, engage to give them, selves to God, and to abjure all manner of l. dolatry, ver. 18.

· V. And lastly, the Sacredness of the Oatha · Thou entrest into Covenant with the Lordeby God, and into bis Oath. "

SERMON V. preach'd on the fifth of April 1724, a Fast-Day, (from Jerem. xvii. 14, 15, 16.) The Author, for the better understanding of the Words of his Text, gives a short and distinct Historical Account of the Circumftan

ces the Jewers were in, when these Words were p. 156. spoken."

The Text, says he is naturally divided p. 161. into two Parts.

I. THE Accusation brought against Jeremiab by the Jews, who charge him with hating his Country, and denouncing God's Judgments against it, for no other reason thản that he wished thefe Judgments might fall on it.

II. JEREMIAH's Apology.

AFTER which, in order to shew the Validity of this Apology, he says it is founded,

I. U POʻN the Commands the Pro received concerning the Jews. :?

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II. Upon the Greatness of the Crimes he up

braids them with

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