the full extent of those limited discoveries which it affords, the former most exactly harmonizes with the latter.

In both these grand divisions of sacred writ, the same natural relation between God and man is uniformly taught the same glorious perfections are ascribed to the former, the same helpless and guilty condition to the latter. In both, the same right of satisfaction for sin is asserted respecting the Creator: the same want of forgiveness and destitution of merit, respecting the creature. In both, obedience is laid down as the necessary condition of Divine favour: in both it is declared to be void of all meritorious efficacy.

The characteristic differences of the various dispensations are such as constitute the distinction between a scheme of religion in its progress to perfection, and the same scheme after it hath attained perfection. Those truths of the Gospel which are unrevealed in the Law and the prophets, are kept secret, only till the fulness of time shall come for the seasonable and effectual disclosure of them.

The whole economy of revelation gives its testimony to this truth: that the counsels of God are, like his holy and perfect nature, the same yesterday, and to-day, and for ever. On the ground of this principle we have reason to infer, that the varied aspect and diversified provisions which we find in it, had a constant reference to an uniform design and an unchanging purpose; and that they were accommodated to time and circumstances, so as to communicate the most effectual and extensive success to that purpose, as it is set forth to us in the Gospel.

Thus doth the whole body of scripture, however detached may be its parts, however varied its temporary and relative provisions, exhibit to the view one united system. This harmonious character is principally seen, in the concurrent reference of all its parts to the plan of our redemption through the sacrifice of Christ. Every separate portion of revealed religion has a connexion, nearer or more dis'tant, with this leading purpose. Each distinct provision is subordinate and subservient to this. It is either auxiliary to it, or illustrative of it. Redemption is the great centre-point of scriptural instruction every other Divine ordinance either meets in this point, or diverges from it. The doctrine of the Atonement is the great and leading doctrine of the Bible from beginning to end. This was darkly intimated to fallen man, before he was expelled from the abode of innocence and bliss. The sacrifices offered by the faithful immediately after the fall, were in unison with this intimation. Abraham rejoiced in it when he saw the day of Christ afar off. The bloody ordinances of the Levitical law shadowed out the same truth in emblem and mystery. The sweet psalmist of Israel spoke a congenial language, when he painted the sufferings of him who was to be the Saviour of men. In strains of mingled sadness and triumph, the prophetic song announced the man of sorrows and acquainted with grief, who was bruised for our transgressions and wounded for our iniquities and it bore also, in different ages of the Jewish church, a varied, yet harmonious, testimony, to the great Personage in whom that truth was substantially verified. The latest prophet under the

Law, and the immediate harbinger of the Messiah, proclaims the same truth, when he announces Christ as the Lamb of God which taketh away the sin of the world. Christ himself declares the doctrine, he verifies, and bears witness to it, in his death. The apostles proclaim our Redeemer, as him whom God hath set forth to be a sacrifice and propitiation for the sins of the whole world. The holy martyrs under the agonies of death and torture testify the same. Nor does the attestation of it stop here. After the church militant hath maintained it throughout every stage of its warfare, the church triumphant takes up the heavenly theme, resounding it in hymns of exultation and praise to the end of time. It was first heard in the terrestrial Eden, and it ceases not to be heard in the songs of the blessed spirits who inhabit the celestial paradise: "Worthy "is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing k."

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The argument we are now pursuing will not be seen in its due force and extent, unless we particularly advert to the method, which was adopted by God, of communicating to the world the last and most glorious revelation of his will.

We need not expatiate on a subject so well understood as the excellence of the Gospel. If we say, that in the sublimity of its doctrines; in its awful, but endearing, views of the Divine nature; in its discoveries of the relation subsisting between man and

* Rev. v. 12.

his Maker; in its tendency to subdue the corruption of the soul, to heal the disorders, to allay the miseries, to purify the enjoyments, to refine and exalt the happiness, of human life: if we say, that in these respects it infinitely transcends every system of instruction which ever existed in a state of separation from its influence, we assert only that which candour will never venture to dispute.

Look then to the character and the qualifications of those by whom this religion was promulgated to the world. Were they, in genius, in culture, and in learning, equal to Socrates, Plato, and Aristotle? Far from it. Yet if we contrast together the doctrine of these renowned pagans and that of the fishermen of Galilee; if we weigh their comparative influence in promoting the good, and counteracting the evil, of life: we must pronounce the value of the former to be wholly contemptible. Infidelity will waste its efforts and its ingenuity in vain, while endeavouring to maintain the possibility, that a doctrine, such as Christianity, may have owed its introduction to the sagacity and contrivance of man. So just is that observation of the apostle, "We have "this treasure in earthen vessels, that the excellency of the power may be of God, and not of "us1."

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Here we discern only the commencement, or first stage, of a series of insurmountable difficulties with which Deism has to contend, while endeavouring to account for the existence of Christianity independently of God: and these difficulties we shall find

12 Cor. iv. 7.

continually enlarging their magnitude, as they progressively occur to our observation. Let us take a distinct view of them, as they stand connected, in succession, with each other.

We have first to consider the impossibility, that a system of doctrine, so sublime and beneficial as the Gospel, should have been the child of human invention; and especially, that it should have sprung from the invention of those who, for the most part, were wholly unqualified by talents and attainments for the instruction of their fellow-creatures. Secondly; if this were accounted for, another difficulty presents itself in the attempt to explain, how any teacher of such a system should be able to maintain throughout a perfect consistency with himself in the doctrines which he taught. Nor let this difficulty be lightly thought of. It is observed, if I mistake not, by one of the ancient fathers, that among all the pagan philosophers, you cannot allege the name of a single individual who was consistent with himself. If this were the case with their systems, how impossible is it, when we regard, on the one hand, the various and comprehensive nature of the doctrines taught in the Gospel; and on the other, the qualifications of each individual teacher by whom those doctrines were delivered; to account, on the supposition of any human means, for that consistency which we find in it ". But this difficulty be

m

"Quis posset indoctus apta inter se et cohærentia fingere; "cum philosophorum doctissimi, Plato, et Aristoteles, et Epicu"rus, et Zenon, ipsi sibi repugnantia et contraria dixerint. Hæc "est enim mendaciorum natura, ut cohærere non possint. Illorum