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clarations, which prove that the world was never without fuch an expectation. It was the general belief of the Pharisees before our Lord appeared. Neither did our Saviour afsert 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 Moses. If we examine them minutely, difficulties
indeed arise. But it is consistent with the declarations of Scripture that such should exist; for here we are to know only in part. But let us take an enlarged and a comprehensive view. Let us observe a series and concurrence of the most splendid 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 some things be incomprehensible and obscure, they are the hidden things of an incomprehensible God. If some of the agents employed seem to us imperfect in their conduct, this seeming objection is an evidence of the veracity and candour of the historian. All time, all events, the most astonishing miracles, have been employed in preparing a degenerate race for the
grand and ultimate object, the promised Mefsiah, who was to take away sin, and reconcile us to God.
JOHN i. 17.
For the law was given by Moses ; but grace and truth
came by Jesus Chrift. FROM the confideration of the first covenant we are naturally led on to the second, in .which we shall observe the same consistency of design. Now if it can be made to appear, as was observed of the Mosaic dispensation, that the doctrines of the New Testament contain any proposition, or recommend any prac-: tice, 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 impressed 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, fpiritual light communicates perception of celestial things to the soul.
The fundamental doctrine of the Scripture is, that as by the offence of the first man sin and death entered into the world, so by the righteousness of the second God was reconciled, for the sentence of condemnation had passed over all. As man is by nature, as well as by transgression, inadequate to atonement; atonement for offence was offered in the
person of the Son, and that atonement accepted ; so 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 cause, and the mercy and compassion of God the Son the means, who offered himself for us ; and made a full, perfect, and sufficient oblation and fatiffaction for the fins of the whole world. He is called the Saviour, the Mediator, the Author and Finisher of our salvation. St. Paul thus sums up the doctrine ; For when we were yet without strength, in due time Christ died for the ungodly. But God commendeth his love toward us, in that while we were yet finners Christ died for us. Much more then, being now justified 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 Mall
be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Chrift, by whom we have now received the atonement. Wherefore, as by one man sin entered into the world; and death by fin; and so death passed 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 transgresion, 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 righteousness, shall reign in life by one, Jesus Christ. Therefore, as by the offence of one judgment came upon all men to condemnation ; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made hinners; so by the obedience of one fhall many be made righteous.
be made righteous. Moreover, the law entered that the offence might abound : but where fon abounded, grace did much more abound ; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lordk. This account is in itself clear and intelligible ;
1 Romans, chap. v.