and immortality are more eminently brought to light.Hence all things that were written, either in the law of Mofes, the Pfalms or the Prophets concerning the Meffiah, are said to have their accomplishment, in Jefus of Naza reth.

I fhall difmifs the subject of the evidences of the divine authority and infpiration of the Old Teftament with two or three very brief reflections.

ift. Hence we fee that, however the idea may be ridiculed by unbelievers, the Jews were really a people who were peculiarly favoured and privileged by heaven, above the other nations of the world. At a time when all other nations were funk into the groffeft idolatry, they were favoured with a revelation of God's will by which they arrived at the true knowledge, and were directed in the right mode of worshipping God. Whatever fuperior privileges we may enjoy, in having a more clear revelation of God's will, and in being delivered from a burthenfome yoke of ceremonies, yet, compared with other nations, their privileges were fo great that the Pfalmift might, with propriety fay, God hath not dealt fo with any nation, praife ye the Lord. And the Apoftle adds, What advan tage hath the Jew? or what profit is there of circumcifion? Much every way, chiefly because that unto them were committed the oracles of God. But the great and distinguishing privilege of the Jewish nation was, that in addition to the knowledge and worship of the true God, their revelation contained the promife of the Meffiah, and in this promife was included a knowledge of the way in which offenders might be pardoned and restored to the divine favour, while others who had only nature's light, whatever impreffions they might have of divine displeasure, were left in awful uncertainty, whether divine wrath could be appeased at all, and if it could in what way? To the Jews pertained the adoption, and the glory, and the covenants, and the giving of the law, and the fervice of God, and the promifes. Whofe are the Fathers, and of whom, as concerning the flesh, Chrift came, who is over all, God blessed forev. er, Amen,

2dly. Hence we learn the blindness of the Jews who, although they own the divine infpiration of the Old Teftament, yet reject the New; own the promifes which hold up to view a Meffiah to come, yet reject the Messiah promifed. The two Teftaments are infeparably connected together, as I fhall have occafion more fully to show in another difcourfe. The gofpel was preached to Abraham. The covenant made with him was a covenant confirmed of God in Chrift, which the law could not disannul, to make the promife of none effect. Still, with this light in their hands, fufficient to direct them to the true Meffiah, they defpife and reject him. Since the coming of the Meffiah the Jewish religion has effentially changed its nature. The promifes led them to expect a Meffiah who was to fave his people from their fins : but the Meffiah whom they look for, is not one who is calculated to promote the greatest happiness of the human race, but only to advance the temporal happinefs and glory of their nation. Blindness in part has happened unto Ifrael, until the fullness of the Gentiles be come.

3dly. Hence we learn that, for chriftians to fet light by, or neglect the fcriptures of the Old Teftament, is extremely wrong, and injurious to the cause of christianity. The writings of Mofts and the Prophets were worthy to be heard and regarded in our Saviour's time. They are fo fill. Although the evidences of the divine authority and infpiration of either Teftament are fufficiently clear standing fingly and alone, yet, if we take them in their connexion together, it ferves to caft additional light upon the. whole, to obferve that a unity of defign runs through both Teftaments, and that they mutually explain and confirm. each other. The gofpel difpenfation, it is true, exceeds the Jewish in glory. The ancient Patriarchs all died in faith, not having received the promifes, but having feen them afar off, were perfuaded of them and embraced them, God having provided fome better things for us, that they without us fhould not be made perfect. But it is ftill a pleafing reflection for chriftians to confider themfelves as of the fame body with Abraham, Ifaac, and Ja

cob; with Prophets and other holy men whofe eyes did not fee the things which we fee, nor their ears hear the things which we hear. Let us remember that all scrip ture is given by infpiration of God, and is profitable for doctrine, for reproof, for correction, and for inftruction in righteousness, and that there is no part but what, when rightly improved, tends to make men wife to falvation.

DISCOURSE IV.

2 PETER i. 16.

For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jefus Chrift, but were eye witnesses of his majesty.

IN a former difcourfe I endeavoured to bring into view fome of the evidences tending to prove that the writings of Mofes and the Prophets, or the facred books of the Old Teftament, are in reality what they profefs to be, i. e. worthy to be received and regarded as a revelation from God. The particular purpofe intended in fpeaking from the paffage of fcripture now read, is to collect and exhibit fome of the principal facts which eftablish the divine authority of the New Testament, and of the christian relig ion, as a different, and a more perfect difpenfation than the Jewish. As the divine authority and infpiration of the New Teftament, are fo plainly deducible from that of the Old, that both must either stand or fall together, little more might feem neceffary than to fhow how the writings of Mofes and the Prophets confirm and establish the New Teftament. But, in addition to evidences derived from that fource, the truth of the New Teftament is established by a great variety of invincible matters of fact, fome of which I fhall, at this time, endeavour to bring into view. In the preceding part of this chapter, the Apostle Peter gives a brief fummary of the christian faith and practice, and then, with great force and pathos, urges upon profeffed chriftians the neceffity of the exercife of the christian graces, and of the practice of christian duties, that they might thereby make their calling and election fure, and that an entrance might be adminiftered, abundantly, into

the everlasting kingdom of our Lord and Savour Jefus Christ. He confiders the vast importance of thofe things which immediately concern the chriftian faith and practice, as a motive fufficiently powerful to excite him to diligence in frequently stirring up their minds by way of remembrance of those things, with which they had been before, in fome measure, acquainted. And as he felt that. he must shortly put off this tabernacle, he declares his refolution to persevere in this diligence, or to continue stirring up their minds by way of remembrance, fo long as he was in the body, fo that, after his decease, these things might be fresh in their recollection, and have the defired effect. In the paffage prefixed to this difcourfe he adds a reason of this diligence, and certainly no other motive is neceffary to flir up the faithful minifter to the discharge of his duty than a confideration of the importance of the things themselves, which are thus, again and again inculcated. q. d. The things which I thus prefs upon you must be confidered as of the laft importance, and worthy to be repeatedly and importunely urged if true. I need therefore make no other apology for my importunity than to declare that the gofpel which we preach, and which we urge you to believe, is no human fiction artificially contrived, no cunningly devised fable; but the things are equally true as they are important. These things which we declare unto you concerning the power and coming of the Lord Jefus Chrift, have not been received by us on hearfay testimony; but we the Apoftles have been eye witneffes of his majefty. We have fet under his teaching during his perfonal miniftry, we have been witneffes of his godlike miracles, we were with him at his death, and saw and converfed with him frequently after his refurrection We were alfo prefent at his afcenfion into heaven, and received commiffion from him to go and preach this gospel to every creature.

The leading principles affumed in the New Teftament, and the principal facts on the full establishment of which that part of the facred canon depends, are fuch as these→ That Jefus of Nazareth was that true Meffiah, fo long foretold by holy men of God during the Old Teftament