thus bringing together, and fitting to each other these two different parts of Divine Revelation, enable him to proceed with confidence to that decided conclusion, in which it was presumed, such concentrated evidence, if duly appreciated, could not fail to terminate.

On the authority of this Apostle then, whose express object it was to draw his Jewish brethren into the Christian Church, by explaining to them that relative connection between the Jewish and Christian Dispensation, which was calculated to remove every stumbling block out of their way, we proceeded to, observe; that the whole œconomy of grace in the Redemption of mankind, had received its perfect completion in the character and office of Jesus Christ; "who of God is made unto us wisdom, and righteousness, and sanctification and Redemption." 1 Cor. i. 30.

It had been recorded in the sacred pages, that man, as a sinful creature, was fallen under condemnation. It had at the same time been graciously revealed, that through the seed of the woman, a recovery to the lost favour of his Maker, was somehow

how to be effected. It was afterwards more distinctly revealed, that by divine appointment" blood was given for the atonement of the human soul." But the blood of bulls and of goats was expressly declared, on the same divine authority, to be ineffectual to this purpose. A declaration which obviously leads to that conclusion, which the whole tenor of the New Testament is calculated to confirm; namely, that the Blood of Christ on the Cross, was that very blood of the Lamb, slain from the foundation of the world, for the sins of mankind.

It having been moreover expressly said in Holy Writ, that "no man can redeem his brother," it follows from thence, that should Jesus Christ be regarded only in the character of mere man; his blood must have been equally ineffectual for the purpose of Redemption, with that of bulls and of goats. For in such case, Jesus Christ having “been made of the seed of David according to the flesh" Rom. i. 3. and "under the law," Gal. iv. 4. was himself a debtor to divine justice; and consequently incapable of becoming a Mediator

for

for his brethren. A consideration, which necessarily terminates in the admission of that decided testimony which Scripture bears to the divinity of his Person, in the following short but emphatic sentence; that "God was in Christ, reconciling the world unto himself." 2 Cor. v. 19. And that the method of reconciliation adopted, was calculated to demonstrate the righteousness of God on the occasion; that He might appear to be just whilst he justifies the believer in Christ Jesus: according to that remarkable passage in the third chapter of Romans, full to this purpose. "For all have sinned, says the Apostle, and come short of the glory of God; being justified freely by his grace, through the Redemption that is in Jesus Christ, whom God hath set forth to be a propitiation, through faith in his blood; to declare his righteousness for the remission of sins that are past, through the forbearance of God: to declare, I say, at this time, his righteousness: that He might be just, and the justifier of him that believeth in Jesus."

The forbearance of God in the remissión of sins that are past, is here opposed

to

to his righteousness, declared to the world in the method of forgiveness, "through the Redemption that is in Christ." This is the point to which the force of the Apostle's argument on this occasion is directed; and for the establishment of which, the repetition here made use of is evidently designed: "to declare, I say, at this time his righteousness, says the Apostle, that he might be just, and the justifier of him that believeth in Jesus."-" Because, or on account of the passing by of sins committed aforetime, (as the original, δια την παρεσιν των προγεγονότων αμαρτημάτων” may be most literally rendered,) God, by setting forth Jesus Christ to be a propitiation, hath thereby given the most clear demonstration of his justice; in that, whilst death, according to the Law, was "the wages of sin," eternal life, as "the gift of God," might still in justice be conferred on the sinner, through the atonement of his incarnate Son.

Such is the conclusion, to which the foregoing Discourses were designed to lead the intelligent and unprejudiced reader. A conclusion, which, it is presumed, will not

be

be controverted, so long as the rules of legitimate criticism prevail, and the plain language of Scripture be admitted to convey a plain idea.

Having brought the subject to this determined point; we proceed with the Apostle to strengthen our argument, (if any strength is necessary to be added to it,) by examples. Wherefore, seeing we are compassed about with so great a cloud of witnesses; let us lay aside every weight and the sin which does so easily beset us; and let us run with patience the race that is set before us; looking unto Jesus, the Author and Finisher of our Faith." Heb. xii. 1.

The Apostle, in the chapter immediately preceding that from whence the text is taken, had been giving a list of the Worthies, who, in the different ages of the Church, had borne testimony to the true faith, from the days of Abel to those of the prophets. Having so done, he brings them forward as it were, in the opening of this chapter, as a multitude assembled at the goal, at which they themselves had arrived; for the purpose of beholding with earnest anxiety, in what

manner