clarations, which prove that the world was never without fuch an expectation. It was the general belief of the Pharifees before our Lord appeared. Neither did our Saviour af fert that he was the first publisher of the doctrine; nor did the people receive it as new.

On the whole then, we have the strongest evidence of the truth of the doctrines promulgated by Mofes. If we examine them minutely, difficulties may indeed arife. But it is confiftent with the declarations of Scripture that fuch should exift; for here we are to know only in part. But let us take an enlarged and a comprehensive view. Let us obferve a feries and concurrence of the most fplendid and miraculous events, detached in themselves, but great in their object; uniform in their relations, gradual in their advance, and perfect in their completion. If fome things be incomprehenfible and obfcure, they are the hidden things of an incomprehenfible God. If fome of the agents employed feem to us imperfect in their conduct, this seeming objection is an evidence of the veracity and candour of the hiftorian. All time, all events, the most astonishing miracles, have been employed in preparing a degenerate race for the

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grand and ultimate object, the promised Mesfiah, who was to take away fin, and reconcile us to God.

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 second, in which we fhall 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 reafon has agreed to be the attributes of God, then it comes impreffed with the marks of its true origin. Reafon 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 celeftial 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 fecond God was reconciled, for the sentence 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 Chrift, 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 justification 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.