LECTURE IV. JOHN i. 17. For the law was given by Mofes; but grace and truth came by Jefus Chrift. FROM the confideration of the first covenant we are naturally led on to the fecond, in which we shall obferve the fame confiftency of defign. Now if it can be made to appear, as was observed of the Mofaic difpenfation, that the doctrines of the New Teftament contain any propofition, or recommend any practice, contrary to the received opinions of the attributes of God, this would be a reasonable cause of objection. But if a revelation contain all the characters of divinity which natural reason has agreed to be the attributes of God, then it comes impreffed with the marks of its true origin. Reason however is not to be the canon of faith, but the measure of it. As the corporeal eye perceives external objects by the aid of natural light, so, by the help of reason, spiritual light communicates perception of celestial things to the foul. The fundamental doctrine of the Scripture is, that as by the offence of the first man fin and death entered into the world, fo by the righteousness of the second God was reconciled, for the fentence of condemnation had paffed over all. As man is by nature, as well as by tranfgreffion, inadequate to atonement; atonement for offence was offered in the perfon of the Son, and that atonement accepted; fo that, on the condition of faith and repentance through Christ, perfect reconciliation may be obtained. The mercy of God the Father is the primary and original caufe, and the mercy and compaffion of God the Son the means, who offered himself for us; and made a full, perfect, and sufficient oblation and satisfaction for the fins of the whole world. He is called the Saviour, the Mediator, the Author and Finisher of our falvation. St. Paul thus fums up the doctrine; For when we were yet without strength, in due time Chrift died for the ungodly. But God commendeth his love toward us, in that while we were yet finners Chrift died for us. Much more then, being now juftified by his blood, we shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his Son; much more, being reconciled, we shall be faved by his life. And not only fo, but we alfo joy in God, through our Lord Jefus Chrift, by whom we have now received the atonement. Wherefore, as by one man fin entered into the world; and death by fin; and fo death paffed upon all men, for that all have finned.-Nevertheless death reigned from Adam to Mofes, even over them that had not finned after the fimilitude of Adam's tranfgreffion, who is the figure of him that was to come. For if by one man's offence death reigned by one; much more they which receive abundance of grace, and of the gift of righteoufnefs, fhall reign in life by one, Jefus Chrift. Therefore, as by the offence of one judgment came upon all men to condemnation; even fo by the righteousness of one the free gift came upon all men unto juftification of life. For as by one man's difobedience many were made finners; fo by the obedience of one fhall many be made righteous. Moreover, the law entered that the offence might abound: but where fin abounded, grace did much more abound; that as fin hath reigned unto death, even fo might grace reign through righteousness unto eternal life, by Jefus Christ our Lord. This account is in itself clear and intelligible; Romans, chap. v. but many questions have arifen out of it, from diversity of opinion, which have been the causes of endlefs difpute. Error is of luxuriant growth, and propagates abundantly. Wherever men are not content with the plain declarations of the Scriptures, but are defirous of understanding that which it is impoffible should be made clear to human apprehension, the natural confequence must be infinite perplexity. In the Scriptures the gracious providence of God is called a mystery; as indeed all that relates to him, all that he does, his wifdom and his mercy, his power and his goodness, as well as the works of his hands, are all mysterious. But we must make a diftinction between the mysteries inseparable from the effence of divinity, and those which the vanity, the abfurd curiofity, and the weakness of man, are for ever aiming to create. The declarations of God are plain. It is clear that man may offend; that God may be displeased; that a Saviour may purchase redemption for us. But when we forfake the plain sense of Scripture, and substitute our own fallible reasoning, we forfake a clear and direct path for the mazes of intricacy. Then our light is turned into darkness. One of the great and peculiar principles of |