we now have them, are to be relied on in the investigation of subjects of this nature, we now come to the last division of the question before us, which is to shew, what the real character of man is; and to point out those instructions which God has given for his guidance to happiness.

We may remark, in the first place, that it is not our intention to enter on the consideration of the attributes of infinite power, wisdom, justice, and mercy, as centering in the Deity; it is enough for us to know, that he is powerful, wise, just, and merciful to what extent these may be severally exerted, or how they may concur with, or oppose, each other, has nothing to do with a question conversant solely on the character and requirements of man: which is indeed all that can be necessary for the humble enquirer, as to the nature of the revelation of his God. Of the questions, therefore, grounded on these considerations, namely, predestination, election, reprobation, and the like, we shall take no notice; because they are not at all likely to advance our enquiry; and because they involve considerations of which we possess no real knowledge, and but little in the shape of probability.

To proceed then with our question. We find in Scripture, that man is treated by his Maker as a reasonable, accountable, and passible being. Precepts are laid down to be observed by him, and rewards or punishments are promised or

threatened, just in proportion as he shall regard or disregard them. To what extent his power of obedience will enable him to go, does not now concern us; but, that obedience and disobedience, are in some measure placed within his own power, both the Scriptures and experience declare; and we contend for nothing further at present.

Man is, therefore, an accountable being. The Scriptures also inform us, that all men are sinners in the estimation of the Almighty; that no man has obeyed his Maker, or can obey him, in a way so perfect, as to entitle him to the rewards promised in the Scripture. And for this, a reason is given; it is this: The nature of our first father became so far implicated in sin and infirmity, in consequence of his having transgressed the will of his God, that all his children, inheriting the same nature from him, have been unable to render that perfect obedience which the just character of God requires. The consequence of which is, that it is in the power of no one to claim those rewards, which God has promised to the merits of such obedience.

It will be foreign to our purpose to enquire, why God permitted this state of things to exist: that must be left to his inscrutable wisdom; it is enough for us to know, that Scripture declares this to be the case and that our own consciences bear witness to the fact.

Man being thus situated then, with respect to his Maker, the Scripture further declares, that God himself has pointed out a way by which he can have an assurance, that he shall receive the rewards which have been thus promised. It would be almost endless to cite all the passages, in which intimations are given as to this way of salvation (for by that name may it be called). It had been declared from the very highest antiquity, that some great personage should be sent into the world, by whom all mankind should be finally blessed. The intimations, thus given, may be considered as of two kinds, first, as verbal, and secondly, as symbolical. The verbal intimations have been termed prophecies; and of these the following are some of the most remarkable on this subject: "The seed of the woman shall bruise the serpent's head, but he shall bruise his heel."* "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and to him shall the gathering of the people be."+"There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel."..." Out of Jacob shall come he that shall have dominion," &c.‡ "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him

* Gen. iii. 15.

+ Ibid. xlix. 10.

Numb. xxiv. 17, 19.

ye shall hearken.”* "For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end."+ "A virgin shall be with child, and bear a son, and shall call his name Immanuel." "For he shall grow up before him as a tender plant, and as a root out of a dry ground," &c. to the end. "Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince shall be seven weeks, &c..... And after threescore and two weeks shall Messiah be cut off."§ In all these passages it is declared, that some great personage should appear. In some the family is mentioned, and in others his character, title, and the times in which he should come. These then, to which many others might be added, are predictions of the appearance of a person, by whom the Scripture has also declared, that man should be so far restored to the favour of his God, as to have an assurance, that the rewards there promised should be finally his.

The second sort of intimations given in the

Deut. xviii. 15.

Isai vii. 14.

§ Dan. ix. 25, 26.

+ Isai. ix. 6, 7.

Isai. liii. 2, &c.

Scriptures as to this great personage, are those of symbols: that is, they are such as to represent by some rite or ceremony something relating to him. Of these mention is made in the passages already cited, in which the sacrifice to be made for sin is foretold.

Of these symbols then, the sacrifices offered up, prior to the giving of the law and under it, form the most prominent and important part: for, by these it was declared, that the Messiah should be cut off, not for himself, but for the sins of the people. That Jesus of Nazareth was the person thus foretold and prefigured, the Scriptures also assure us: and that he became a sacrifice for sin, that those who should believe should not perish, but have everlasting life: which is the great reward constantly presented to the believer. Men are then exhorted to repent, and to believe in the efficacy of this atonement as the only means appointed by God, whereby they can be saved. And, it is at the same time declared, that those who refuse to do so shall finally be condemned.

In one of the predictions already cited, it is declared, that after the death of the Messiah, the service of sacrifice should cease, because everlasting righteousness should now be brought into the world by his meritorious sacrifice.* In the New Testament the same thing is declared; and, that

* Dan. ix. 27.