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See the Extraxt of the first in our last Journal,
Art. XXIX. p. 541.
ER MONI. (Of Christ being substituted to
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. confiders the Words of his Text in a double Sense. I. As spoken by Christ himself, who substitutes his Person to the ancient Victims, and likewise the Excellency of the Gift. II. He puts the fame 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, To, explain it. 3dly, As it is one of the most efsential Truths of Cbriftianity, 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 say, A Body haft thou prepared me; whereas in the Hebrew 'ris, Mine Ears bast 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 difpose, or to mark, to seal, 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
diers, Slaves, sometimes to Apprentices, and to such as put themselves under the particular Prosetion of some God. These Marks were called çiqueta (from whence comes our English Word stigmatize.) There are in the facred Writers several 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 haft thou bored, (alluding to the Custom, or Law, Exod. xxi. 6.) they should not be understood by the dispersed Jews, or the Heathens, they tranfated, thou hast marked my Body, or p. 23. thou hast fitied, 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 haying 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 boly &c. Sacrifice to God, &c. &c.
SERMON II. Of true Christian Glory, (from Galat. vi. 14.) St. Paul's Design in writing to p. 45. the Galatiansy, was, chiefly to revive the Spirit of Christianity he had, himself, fpread into Galadia ; and which Cerinthus, (the Author presumes) a noted Heresiarch, and the Cerinthians endeavour'd to stifle there, under pretence that it was unlawful to set aside the Levitical Law. St. Paul convinces them of their Error by several Arguments, throughout this whole Epistle.
MR. S. to clear his Text, proposes to examine, I. Wherein consist these Sentiments of a Chriftian, that cause the World to be crucified unto him, and bim unto the World. Fidly, He shews that in these Sentiments consists the true
Christian Glory. Ill. He proves, that the Cross of Christ, alone, can inlpire one with these Sentiments ; from whence he infers, that the true Christian Glóry' can only be found in the Cross of Christ.
Šér MON III. preached on Whitsunday (from 2 Corinth. I. 21, 22.) This Sermon is preceded by a Prayer fuited to the Occasion.
MR.S. divides his Discourfe into three Parts. In the I. His Design is to clear the Expression 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.
In the first Part, our Author labours to prove the Godhead of the Holy Spirit, and for thaç quotes John 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 Scripture, to quench, refift
, afflict; revile the Spirit: now to quench, &c. the Spirit, ih the Scriptore-stilé, is to render this Operation unffuitful. For the better
. ftanamg this Prihciple, the Holy Spirit must be confidered, either as God-Omnipotent, or as a Wilè Law-giver, and God Omnipotènt,atthe fame time. Man must likewise be considered, either as a physical Being, of 4 Hörat Being, or as #
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 passive Being, is, according to our Author, a very corrupt Morality. To consider the Holy Spirit in this Operation as a Law-giớer önly, and Man as a mere moral Being ; to say the Holy Spirit only proposes his Laws, and that Man, of himself, fulfils them without any supernatural Assistance, is, fays he, to teach an erroneous Theology. But to consider the Holy Spirit as God-Omnipotent, and Law-giver
, at the same time, and Man as a moral and phyfical Being, at the same time; this, fays our Author, is to reconcile the Rights of Theology, and Morálity. ?Tis acknowledging there árë certain Dispositions in Man that retard, of accelerate the Success of God's Operation in our Hearts, &c. from whence he infers the New čessity all Men are in to examine the Truth of the Christian Religion, &c.
SERMON IV. (Of God's Covenant with the Ifraelites, from Deut. xxix. 10-19.) after having shewn the great Analogy between the legal and evangelical Covenant, lo that they may be called but one, and the fame , both being Coyênants of Grace; considers five Things in the Ifraelitis Covenant,
1. The Holiness of the Place where it was made, Ye stand all this day, before the Lord your God; that is to say, before his Ark, the most august Symbol of his presence.
11. TH 3 Univerfality of the Covenanters: (Te ji and this Day All of you before the Lord
your God, &c, to the end of the eleventh Verse.
III. The reciprocal Obligation. Ye stand before the Lord, that on the one hand he may eftablish thee for a People unto himself ; and, on the other, H E may be unto thee a God.
IV. The Extent of the Covenant. It is a Covenant without Reserve. Gop engages to give himself to the Israelites, as be bad sworn to their Fatbers Abrabam, 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 Oath Tbou entrest into Covenant with the Lordiby God, and into bis Oath.
SERMON V. preach'd on the fifth of April 1724, a Faft-Day, (from Jerem. xvii. 14, 15, 16.) The Author, for the better understanding of the Words of his Text, gives a short and diftinct Historical Account of the Circumftan
ces the Jeres were in, when these Words were p. 156. fpoken.
THE Text, says he, is naturally divided
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 these 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. UPON the Commands the Prophet had received concerning the Jews.
II. Upon the Greatness of the Crimes he up braids them with
p. 161. into two parts.