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SERMON LXV,-LXXI. The Pregnant Promise with her Issue; or, the Children of Promise brought forth and described,

193 GAL. iv. 28. Now we, brethren, as Ifacc was, are

the children of promise. After taking a view of the words in their connection, dividing, explain

iug, and fixing the proper sense of them, the following general topics

a:e treated at great length, viz. 1. The promise whereof believers are the children, opened up,

199 2. This character, of their being the children of promise, unfolded; and in what respects they are fo, inquired into,

227 3. The comparison stated, or the parallel run, between them and Ifaac,

and so the truth of the proposition evinced, viz. that a: he was, so they are the children of promise,

241 4. The grounds of the doctrine enumerated, both with reference to

the prolific virtue of the promise for begetting children to God, and also the pleasure of the Prorniser, why he will have people to be the children of promise,

253 • A copious application of the whole, in four uses, Uje 1. Of information, in twenty inferences,

265 2. Of examination and trial,

319 3. Of caution, by answering fifteen cafes,

365 4. Of exhortation, to three sorts of persons,




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The Mediator's Power in Heaven and Earth, 424
MATTH. xxviii. 18. And Jesus came, and spoke unto them,

saying, All power is given unto me in beaven and earth. After the words are divided and explained, and summed up in a doc

trinal proposition, the following general heads of method are hand

led, viz.

1. The truth of the proposition illustrated from parallel texts and scripture instances,

428 2. The power that is delegated to, and resides in the person of Christ, enquired into,

435 3. The extent of this power unfolded, as it is declared to be all power in heaven and earth,

444 4. The divine donation thereof touched at, by shewing when and how it was given to Christ,

449 Jo The reasons of the doctrine assigned, why all power in heaven and earth is given to him.

455 to Sundry inferences deduced for the application,

462 SER



Gathering of the People to Shilou*,

GENESIS xlix. 10.

Tbe sceptre shall not depart from Judab, nor a lawgiver

fron between bis feet, until Shilob come ; and unto bim Mall the gathering of the people be.


HE twelve fons of Jacob were very reinarkable in

their day : but the twelve tribes of Israel, that were defcended and denominate from then, were yet more remarkable and renowned : for we find their names upon the twelve gates of the new Jerusalem, Rev. xxi. 12. In the view hereof, their dying father, Jacob, says some things remarkable concerning each fin, and his tribe. Holy Jacob, the nearer he was to his death, the nearer to God; his foul had not only a kind of divinity, but of divination also, whereby he

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* This fubjcct is the substance of eight discourses, preached at feveral places, on facramental occasions. The first three were delivered at - the sacrament at Kinglaslie, June 5th, 6th, and 7th; and end about the middle of the third general head. The next three were preached at the sacrament of Airth, June 191h, 2oth, and 21st; and end with the fifth general head. The last two were delivered at the facrament of Carnock, July 4th, and 5th: all in the year 1725. VOL. IV. + A


prophesies of what shall take place concerning, them and come to pass in the latter days. From Jacob's Couch, and death-bed prophecy, we may learn fume new lesions, tho’ it be an old story, and spoken more than three thoufand years ago.—Many great things are faid to and of the leveral fons of Jacob, when now they were gathered together at his bed side: but efpecially very glorious things are spoken of Judah and his tribe; as, 1. That it fhould be an honourable tribe; ver. 8. " Judah, thou art he whon thy brethren shall praise.” 2. That it thould be a victorious tribe; “ Thy land shall be in the neck of thine enemies.” 3. That it fhould be a fuperior tribe to the rest; “Thy Father's children thall bow down before thee.” 4. That it fould be a powerful and courageous tribe, ver. 9. “ Judah is a lion's whelp.” 5. That it should be a royal tribe, from which the Merfias the Prince shall come, ver. 10. “ The sceptre shall not depart from Judah, nor a law-giver from betwecn his feet, until Shiloh come; and unto him shall the ga. thering of the people be.”

As Abraham faw Christ's day afar off, so did Jacob here : though his bodily eyes were dim, yet such a clear-fighted foul hath he, that he fees that which the eye of mortality never faw, even an object at such a far citance, that he fpake clearly of it more than fixteen hundred years before the accompliment thereof; and while there was nothing but shadows, that interveened betwist the prophecy and the event. And, notwithftanding all the legal interveening ihadows, and that his fun was going down in his hemisphere of nature, his eyes dim through infirmity of age; yet his mind being irradiated by the Spirit of God, he sees the Sun of righteousness, the Morning-star, the Lion of the tribe of Judah, the Light of the Centiles, and the Glory of his people Ifrael. As Mofes, from the mount, beheld the land of Canaan afar off; fo Jacob from the mount of his divine contemplation, even when his heart and eye. ftrings are breaking, fees to the furthest end and period of all the prophets.

This text is the more remarkable, that it is the third promise of grace and of Christ to mankind sinners after


the fall. The first promise was, Gen. iii. 15. “ The feed of the woman shall bruise the head of the serpent." The fecond was, Gen. sxii. 13. where God says to

Abraham, “ In thy feed thall all tire nations of the earth and be blessed.” But this is the third, both fuller and plain

er than the former two; for these few that it shall be,

but this thews, when it fnall be; pointing out the very I, precise period of time when Christ shall come : So that,

if any one demand, When ihail this Mélias be reveal.

ed? The answer is, When the fceptre is departed from an: Judah.

This text hath two parts: the first pertaining to the di Jews, The sceptre shall not depart from fudeb, ror a law

giver from between bis feet until Shiloh come; the second pertaining to the Gentiles, To bim shall the gathering of the people be. He shall come to the Jews, and be received by the Gentiles: for Christ, the King of the Jews, came to them; " He came to his own, and his own received him not." The Gentiles îl all be subject to the King of the Jews, and at last the Jews shall be subject to the King of the Gentiles. The former part of the verse speaks forth the conviction of the Jews, the latter part the conversion of the Gentiles.

Now, in the first part of the words, relating to the Jews, you may notice two things, first, a Sign; and, fecondiy, an Event. . The sign is, the departing of the fceptre from Judah, and the government. The event is, the coming of Christ the Shiloh.

1. You have the Sign ; and this fign, if it be not doubled, is at least twice mentioned in the text; for the same may be understood by the sceptre and the lawgiver; where there is a sceptre, there must be a legisla. tor. They may be either considered to be the same, namely, the sceptre, or the law-giver; or separately, as some read it, the sceptre of the law-giver ; making the one the principality, and the other the magistracy, as it were, at the feet of the former; as Paul at the feet of Gamaliel. Jacob here foresaw, that the sceptre and government would come to the tribe of Judah, which was fulfilled in David, on whose family the crown was intailed. He foresaw also that the sceptre would

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continue in that tribe, at least a government of their oin, till the coming of the Messias, in whom, as the King of Zion, and great High-priest, it was fit that both the prielihood, and royalty, should terminate and centre.

I know it is objecteel here, especially by the Jews, who deny that the Meflias is come, that in the captivity of Babylon, Where was the sceptre of Judah? And that the Maccabces were of the tribe of Levi; Where taen was the tribe of Judah? For clearing of this, you are to remember, that when the sceptre entred upon Judah, it remained there. You may fee Judges i. 1, 2. " That after the death of Joshua, the children of Israel aiked the Lord, saying, Who shall go up for us against the Canaanites, to fight against them? The Lord anfivered, Judah ihall go up, because I have delivered the land into his hand.” But when it is said, Tbe fceptre all not depart from fudab, it is not meant, the sceptre Mall still remain there in the same splendor and glory : it is not taken away, when it pieafes God to eclipse the glory, and obscure the splendor of it, as a punishment of their fins. Now, as until the captivity, ail along from David's time, the sceptre was in Judah; so in their captivity they had their princes exiles. You see the king of Babylon lifting up the head of Jehoiakim king of Judah, when he was his captive, and advancing him above the other kings that were with him in Babylon, 2 Kings xxv. 27. And after the captivity, their rulers were either by the father or mother's fide, descended from the tribe of Judah. They had still a governor of that tribe, or of the Levites, that adhered to it, which was equivalent, till Judah became a province of the Roman empire, just at the time of our Saviour's birth, and was at that time taxed, as one of the provinces of that empire, Luke'ii. I. And though the act of government might, at some time or other, ceafe, yet the right of government was still in Judah; the crown still did belong to Judah, and the principality had its denomination from Judah: and to this day, they have the name of Jews from Judalı, and will ever be so called ; the name shall not wear out, till Christ's second coming:


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