Lord, the state of the wicked in the time of that kingdom is thus described in few words, and dust shall be the serpent's meat. This allusion commented on.

These prophecies relating to the kingdom of the Messias have still a larger and more extensive use. They were given to the Jews of old for the support of their faith, and are a standing reproof to those of this age for their unbelief: they are a support and evidence to the gospel, and furnish every true believer with an answer, to him who asketh the reason of the hope that is in him.

They who are educated in the belief of Christianity, and taught to receive the books of both Testaments with equal reverence, are not apt to distinguish between the evidence for their faith, arising from the one and from the other. This distinction pointed out, and exemplified by the different method of St. Paul's preaching to the Jews at Antioch, Acts xiii. and to the Athenians, Acts xvii. In the former case he argues professedly with Jews, to whom were committed the oracles of God, and who by them were well instructed in the great marks and characters of the expected Messiah. It had been highly absurd then to reason with them on other arguments, till he had first convinced them by their prophets: and having so convinced them, it would have been impertinent. To them therefore he urges and applies the authority of prophecy only. But to the Athenians, who knew not, or, if they knew, reverenced not the prophets, it had been ridiculous to offer proofs from prophecies: the appeal therefore before them is made to the sound and clear prinples of natural religion, and to the miracles of the gospel, the truth of which, as they were matters of fact, was capable of undeniable evidence and demonstration.

It is observable that St. Paul calls the Athenians only to repentance, and to faith in Christ as appointed by God to judge the world, having natural religion with him for all his doctrine, except this latter point; and for that he appeals to the evidence of the resurrection. But to the Jews he speaks of a Saviour, of remission of sins, of justification beyond the law of Moses. Whence this difference, unless that the Jews were from their Scriptures acquainted with the lost condition of man, and knew that a redemption was to be expected? But the Gentiles had lost this knowlege, and were first to be taught the condition of the world, &c., before they could have any just notion of its redemption. From the state of the case farther displayed, it is shown that to the Jew prophecy was the first proof, to the Gentile it was the last. The Jew believed in Christ because foretold by the prophets; the Gentile because they had so exactly foretold Jesus Christ. Both became firm believers; having, each in his way, a full view of all the dispensations of Providence towards mankind.

This account will enable us to clear the argument from prophecy of many misrepresentations; but we must proceed to observe another use of prophecy with regard to the Jews, for which the Gentiles seem not to have had the like occasion.

The Jews lived under a divine law, established in signs and wonders, founded in great promises and terrible threats, as far as the

blessings and terrors of this world go. They are warned over and over not to forsake their law, or to suffer any strange customs to grow up among them. These cautions, intended to preserve them from the corruptions of surrounding nations, might easily, as eventually they have done, grow into prejudices against any future revelation, though made on the authority of God himself. Hence it was but reasonable to give them early and frequent notice of the change intended, &c. There are many prophecies of this sort in the Old Testament; many declarations on God's part that he had no pleasure in sacrifices, &c.; strange declarations, considering that they were of his own appointment! but not so, considering the many prophecies of a new and better covenant. Instance given from Isaiah i. 11. 14. But the most remarkable one is the prophecy of Moses himself, Deut. xviii. 15. The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me, unto him ye shall hearken. And the same is repeated at ver. 18. with this addition; And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him. Here now is a plain declaration on God's part, at the very time the law was established, of another prophet, like unto Moses, to be raised in time, as a new lawgiver, to whom all were to yield obedience. The interpretation of those who refer this to a succession of prophets, refuted, from the letter of the text, and from the great difference that existed between the other prophets and Moses, who is distinguished from them by the Jews themselves in four particulars: I. Moses had no dreams nor visions: II. He had light from God immediately without the interposition of angels: III. His mind was never disturbed or dismayed by the prophetic influence; for God spake to him as a man speaks to his friend: IV. He could prophesy at all times whenever he would; whereas others prophesied only at such times when the word came to them. But another chief dignity belonging to Moses, and not unto them, is, that he was a lawgiver; and the prophet foretold was evidently to resemble Moses in this particular: this point enlarged on.

Now if we inquire, from historical evidence, after the completion of this prophecy, we shall find that it did most punctually agree with the character of our blessed Saviour, and not with any other prophet either before or after him: this fully shown. But, moreover, the execution of the threat annexed to this prophecy has been literally fulfilled on the whole Jewish nation: who can deny that this part of the prophecy at least has been punctually verified?

This prophecy and many others seem intended for the Jews, principally to prepare them betimes for the reception of a new lawgiver, and to intimate that the Mosaic covenant was not to be perpetual.

The above exposition of the several periods of prophecy under the Old Testament may show the main design and use of it, opening a way to a fair and impartial consideration of the particular prophecies relating to each period.

TEXTS

SHERLOCK'S

OF

DISCOURSES.

I. JOHN VI. 67-69.-Then said Jesus unto the twelve, Will ye also
go away? Then Simon Peter answered him, Lord, to whom
shall we go? thou hast the words of eternal life. And we
believe, and are sure, that thou art that Christ, the Son of the
living God.
II. HEB. VII. 25.-Wherefore he is able also to save them to the
uttermost that come unto God by him, seeing he ever liveth
to make intercession for them.

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III. MATT. XI. 6.-Blessed is he whosoever shall not be offended

in me. IV. 1 COR. 1. 21.-For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. V. JOHN III. 16.-God so loved the world, that he gave his onlybegotten Son, that whosoever believeth in him should not perish, but have everlasting life.

VI. 2 TIM. 1. 10.-And hath brought life and immortality to light through the gospel.

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VII. ROMANS IV. 25.-Who was delivered for our offences, and was raised again for our justification.

VIII. ROMANS VIII. 16.—The Spirit itself beareth witness with our spirit, that we are the children of God.

IX. JOHN XX. 30, 31.—And many other signs truly did Jesus in the presence of his disciples, which are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

X. ACTS 11. 22.-Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know.

XI. PSALM VIII. 4.-What is man, that thou art mindful of him? and the son of man, that thou visitest him?

XII. ACTS x. 34, 35.-Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him.

XIII. MATT. XXII. 40.-On these two commandments hang all the
law and the prophets.

XIV. HEB. III. 12.-Take heed, brethren, lest there be in any of you
an evil heart of unbelief in departing from the living God.
XV. Acтs xv. 1, 2.—And certain men, which came down from

Judea, taught the brethren, and said, Except ye be circumcised
after the manner of Moses, ye cannot be saved. When therefore
Paul and Barnabas had no small dissension and disputation with
them, they determined that Paul and Barnabas, and certain
other of them, should go up to Jerusalem, unto the apostles and
elders, about this question.

XVI. EPHES. 11. 18.-For through him we both have access by one
Spirit unto the Father.

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XVII. EPHES. 11. 8.-For by grace are ye saved through faith; and
that not of yourselves; it is the gift of God.
XVIII. PHILIP. II. 12, 13.—Work out your own salvation with fear
and trembling For it is God which worketh in you both to will

and to do of his good pleasure. XIX. Luke XIII. 23, 24.—Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.

XX. LUKE XII. 48.-Unto whomsoever much is given, of him shall
be much required; and to whom men have committed much, of
him will they ask the more.
XXI. LUKE IV. 1, 2.-And Jesus, being full of the Holy Ghost,
returned from Jordan, and was led by the Spirit into the wil-
derness, being forty days tempted of the devil.

XXII. 2 COR. VII. 10.-Godly sorrow worketh repentance to sal-
vation not to be repented of; but the sorrow of the world
worketh death.

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XXIII. 1 PETER II. 11.-Dearly beloved, I beseech you, as strangers
and pilgrims, abstain from fleshly lusts, which war against the
soul.

XXIV. MATT. XXVII. 38.-Then were two thieves crucified with
him; one on the right hand, and another on the left.
XXV. PSALM LXXVII. 9, 10.-Hath God forgotten to be gracious?
hath he in anger shut up his tender mercies? And I said, This
is my infirmity: but I will remember the years of the right hand
of the Most High.

XXVI. PSALM XCIV. 19.-In the multitude of my thoughts within me, thy comforts delight my soul.

XXVII. PSALM LXXXVIII. 15.-While I suffer thy terrors, I am distracted.

XXVIII. PSALM XIX. 14.-Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength and my redeemer.

XXIX. LUKE XII. 21.-So is he that layeth up treasure for himself, and is not rich towards God.

XXX. LUKE XXII. 61, 62.-And the Lord turned, and looked on Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly.

XXXI. MATT. XIV. 1, 2.-At that time Herod the tetrarch heard of the fame of Jesus, and said unto his servants, This is John the Baptist he is risen from the dead; and therefore mighty works do show forth themselves in him.

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XXXII. ROMANS VI. 21.—What fruit had ye then in those things
whereof ye are now ashamed? For the end of those things is
death.
XXXIII. PROV. XIX. 27.-Cease, my son, to hear the instruction
that causeth to err from the words of knowlege.

XXXIV. LUKE XVI. 31. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.

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XXXV. PSALM XIX. 12.—Who can understand his errors? Cleanse
thou me from secret faults.
XXXVI. MATT. XII. 36.-But I say unto you, That every idle word
that men shall speak, they shall give account thereof in the day
of judgment.
XXXVII. EPHES. IV. 28.-Let him that stole, steal no more; but
rather let him labor, working with his hands the thing which is
good, that he may have to give to him that needeth.
XXXVIII.-1 PETER IV. 8.-And above all things, have fervent
charity among yourselves; for charity shall cover the multitude

of sins.

XXXIX.-GAL. VI. 9.-And let us not be weary in well-doing:
for in due season we shall reap if we faint not.
XL. MATT. XIII. 29.-But he said, Nay; lest, while ye gather up
the tares, ye root up also the wheat with them.
XLI. MATT. XXVI. 41.-Watch and pray, that ye enter not into
temptation: the spirit indeed is willing, but the flesh is weak.
XLII. ISAIAH LIII. 3.-He is despised and rejected of men; a man
of sorrows, and acquainted with grief.
XLIII. COLOss. 111. 1.-If ye then be risen with Christ, seek those
things which are above, where Christ sitteth on the right hand
of God.
XLIV. JAMES III. 17.-The wisdom that is from above is first pure,
then peaceable, gentle, and easy to be intreated, full of mercy
and good fruits, without partiality, and without hypocrisy.
XLV. MATT. v. 48.-Be ye therefore perfect, even as your Father
which is in heaven is perfect.

XLVI. JOHN III. 19.-This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

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118

123

126

129

131

134

136

XLVII. JOHN V. 44.-How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only? 138 XLVIII. MARK VIII. 38.-Whosoever therefore shall be ashamed of

me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. 141 XLIX. 2 COR. v. 10, 11.-We must all appear before the judgmentseat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men. 144 L. PHILIPP. 11. 6-11.-Who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took on him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the