ascend into heaven, Ps. lxviii. 18; and that he should exercise an universal and never-ending government over mankind, Ps. lxxii. 8, Isa. ix. 7, Dan. vii. 14. In addition to these leading facts, there are predicted in the Old Testament, a number of minor particulars respecting the life and death of the Messiah; and, to complete their wonderful statement, the prophets, whilst they depict the circumstances of his human nature, and especially his many humiliating sufferings, describe him nevertheless as one possessing the name and character of Jehovah himself; Ps. xlv. 6, Isa. vii. 14, ix. 6, xxxv. 4, xl. 3, 10, 11, Jer. xxiii. 5, Zech. ii. 10-13, Mal. iii. 1.

At the time appointed for the appearance of the Messiah, Jesus was born, of the seed of Abraham, of the family of David, at Bethlehem, of a Virgin. We find him living in a humble outward condition-engaged in preaching the gospel, in healing the sick, and in relieving every species of bodily and mental distressmeek, gentle, kind, faithful, and fulfilling all righteousness-not believed by the Jews-des

however, several of the passages which in their second sense describe the Messiah, have an immediate reference to David; whose character and circumstances, (as was well understood by the ancient Jews,) typified those of his divine descendant.

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pised, rejected, and persecuted of men-betrayed by his familiar friend-forsaken in the hour of trial by all his followers-led as a lamb to the slaughter-dumb in the presence of his secutors-cut off, but not for himself-rising from the dead-ascending into heaven, and assuming a spiritual government over men-fulfilling in his own character and circumstances a variety of minor particulars-and all these things in precise accordance with the predictions of the Old Testament. More particularly, in the midst of his humiliations and distresses, and notwithstanding the lowliness and piety of his human character, we find him in agreement with those predictions, receiving the homage, asserting the character, displaying the powers, and described by the titles, which appertain to Jehovah himself. Matt. xiv. 33, John xx. 28. 29....Matt. ix. 2—6, xii. 6, 8, xviii. 20, John v. 21-23, x. 28-30, xiv. 9, 23, xvi. 7, Rev. ii. 23.....Matt. viii. 3, 8-13. comp. Acts ix. 34, Luke viii. 24, Matt. xii. 25, John xvi. 19, 30. comp. Rev. ii. 23, John xx. 22....John i. 1, Rom. ix. 5, Rev. xix. 16.

When a lock and key precisely correspond, though they be of a simple character, a presumption arises that they were intended for one another. When, instead of being formed in a

simple manner, they are respectively complex and curiously wrought in different directions, and nevertheless correspond; such a presumption is exceedingly strengthened. But when the lock is not only complex and curiously wrought, but contains such an extraordinary and wonderful combination of parts as to be absolutely sui generis, and without parallel; when, among all the keys in the world, none present even a slight approach to a correspondent conformation, except one; and by that the lock is easily and exactly fitted-then, surely, is all doubt on the subject discarded; and it becomes a moral certainty that the lock and key proceeded from the same master hand, and truly appertain to each other. Now this is a familiar but precise representation of the evidence afforded, by a comparison between the Old and New Testaments, that the prophecies concerning Jesus Christ were true prophecies; that they were inspired by an omniscient God; and, therefore, that the religion which they attest is a religion of divine origin.

IV. It is generally allowed by all persons who confess the existence and unity of God, (whether they are believers in the christian revelation or otherwise,) that he is a Being not only of infinite power and knowledge, but of the

highest moral perfections. A comprehensive view even of natural religion leads to an easy admission of the declarations of the sacred writers that God is just, holy, true, bounteous, and merciful. Such being the moral attributes of our heavenly Father, we cannot refuse to allow, that it is our reasonable service to walk in his fear, to worship him with devotion of spirit, to obey his law, to promote his glory, and more especially to set our love upon him with the whole heart. And yet it is a fact, to which the history of past ages and present observation bear alike the most decisive testimony, that, by mankind in their unregenerate condition, this reasonable service is set aside and neglected. Now christianity, considered as a religious system consisting of both doctrines and precepts, and applied by faith to the heart-that is to say, comprehensive and vital christianity-is unquestionably the means of so transforming men, that in the dispositions of the soul, and in the regulation of the conduct, they come to "render unto God the things that are God's."

But further-when the true christian is thus introduced to a peaceful communion with the Father of spirits, he is gradually weaned from his evil passions, and becomes conformed, in his own person, to the moral attributes of the

Deity. As the face of a man is seen reflected in the mirror, so are those attributes seen reflected in his life and conversation. Pretenders to religion-the mere professors to the christian name-form no exception to this observation, because they have no real connexion with our argument; but of those persons who place a full reliance upon Christ as their Saviour, and who have yielded themselves without reserve to his guidance and government, it may with truth be asserted, that they are created anew in the image of their Maker. Undoubtedly they have still to contend with innumerable infirmities, and with many corrupt inclinations; and they can readily acknowledge, that, in the sight of the Most High, they are less than nothing and vanity. Nevertheless, in the integrity of their words and actions, in the purity of their intentions and conduct, in their kindness, charity, and long-suffering, towards all around them, they show forth the truth, the holiness, and the love, of that Being from whom alone all their virtue is derived.

Lastly, christianity procures for mankind a pure and substantial happiness. The true christian is happy far above all other persons, for various reasons :-because, though his sins have been many, he is reconciled to the Father,