on all beings endowed with a degree of SERMON reafon, equal to that of man. IV. But though reafon be thus competent to point out the neceffity of religion; facts and experience evince its insufficiency to direct us aright in its doctrines and precepts, and the purity of worship from whence follows the neceffity of a Revelation. V. And on this fubject I shall confine my thoughts to the nature and extent of the Revelation made to the Jews: the completion and perfection of which were deftined in the Meffiah. VI. In examining the ancient prophecies of the Meffiah, my principal object will be to note and illuftrate those particulars, in which the Jews had miftaken and misinterpreted them: not only in referring to worldly conquefts, pomp, and power, defcriptions, which with no human character could com port; I. I. SERMON port; but in their grofs misapprehenfion of those prophecies alfo, which as plainly allude to his humiliated and fuffering ftate. And as those contrasting prophecies never did meet in any other of their great characters, nor ever can, but in one, who lived the life, performed the miracles, and experienced the sufferings, which Jefus did: they will not only demonftrate, that he was the Mefsiah; but as affuredly prove, that he poffeffed powers more than human, and exercised an authority, that marked his origin, as his miffion, divine. VII. From the authorities of the Old Teftament, respecting the nature and dignity of the Meffiah, I propose to purfue my investigation of the subject through the Scriptures of the New; and therein to enquire, Ift, what is the general fcope, and uniform tenour of those scriptures, refpecting the Pre-existence and Divinity of Chrift: and 2dly to meet the objections to those doctrines I. in the full force, in which the leaders SERMON of a revived fect have preffed them. And in this inquiry may the fpirit of truth direct me, through Jefus Chrift our Lord: &c. &c. SERMON SERMON II. SERMON II. ROM. i. 10, &c. For the invifible things of Him from the creation of the world are clearly feen, being underflood by the things that are made; even his eternal power and Godhead, THE existence of God is fo clearly manifefted, and his creative power fo far understood, faith the apoftle; that even the Heathen are without excufe, in not paying Him that purity of worship, which his fublime nature and Godhead require. And indeed reafon doth fupply us with fo cogent arguments of fuch a being, and thofe attributes of infinite power, wisdom and goodness, infeparable from Him, which St. Paul II. ftiles "the invifible things of God"; as SERMON nothing but the most determined prejudices can withstand. One would conceive that we need but open our eyes on the fair frame of things about us, and question our hearts how came they here and our hearts would anfwer, this hath God done; perceiving that it was his work. The Atheift however hath discovered the way of making a world, without calling to his affiftance the power and wifdom of God. "Nullam rem e nihilo gigni divinitus unquam ;" is the principle, on which he proceeds I. If at the firft, or from eternity, NOTHING exifted; there never could have existed any thing: so far just and C true |