the subject; for he cannot mention it without appearing to be transported, and, (if I may use the expression,) swallowed up by the thought: his ideas seem too great for words; and it is well if his best attempts to explain himself have not exposed him, in the judgment of some of his readers, to the charge of solecism. However,

though this doctrine, above any other, is a proof that God is able to do for us exceeding abundantly, be

yond all we could ask or think," it is not, upon the premises I before mentioned, in the least repugnant to right reason; rather it is exactly calculated to remove all those surmises which would arise in the mind of a reasonable sinner, upon the first intimation of possible forgiveness. In our nature Christ fulfilled the law which we had broken; he sustained the penalty we had incurred; he vanquished the enemies we had to encounter; he trod the path which he has marked out for

he is entered in our name into that heaven he has promised us; and retains a sympathy with us in all our sufferings and temptations, "in as much as he himself "has suffered, being tempted," Heb. ii.

I am next to consider the testimony of Scripture concerning the offices of Christ. These are, in general, included in the character of Mediator. "There is "one God, and one Mediator between God and man, "the man Christ Jesus," 1 Tim. ii. In this word is summed up all that Christ has done, now does, or will do hereafter, either on the part of God or man. But, for our better apprehension, it is proposed to us under three distinct and principal views, answerable to the three particulars in which the misery of fallen man does principally consist.

And first, Man having departed from God, "became vain in his imaginations, and his foolish heart

"was darkened," Rom. i. so that he totally lost the knowledge of his Creator, and how entirely his happiness depended thereon. He forgot God and himself, and sunk so low as to worship the work of his own hands. His life became vain and miserable; in prosperity, without security or satisfaction; in adversity, without support or resource; his death dark and hopeless; no pleasing reflection on the past, no ray of light on the future. Such was the unhappy case when Christ undertook the office of a prophet; in which character, under various dispensations, first by his servants inspired of old, and afterwards more clearly in his own person, and by his apostles, he has instructed us in the things pertaining to our peace; not only renewing in us the knowledge of the true God, which, where revelation prevailed not, was universally lost out of the world, but disclosing to us the counsels of divine love and wisdom in our favour, those great things "which

eye hath not seen, nor ear heard," and which never could have entered "into the heart of man to conceive," had not he who dwelt in the bosom of the Father declared them to us. We can now give a sufficient answer to that question, which must have for ever overwhelmed every serious awakened mind, "Wherewithal shall I appear before the most high "God," Mic. vi. We have now learnt how God can declare and illustrate his righteousness and truth, by that very act, which, without respect to satisfaction given, would seem the highest impeachment of both, I mean his justifying the ungodly. We have now a glass by which we can discover the presence of the Creator in every part of his creation, and a clue to lead us through the mysterious mazes of divine providence. But who can enumerate the various, the important, the

interesting lessons we receive from this Heavenly Teacher, when, by the influence of his Holy Spirit, he powerfully applies his written word to the hearts of his real disciples, who search the Scriptures with a sincere desire to be made wise unto salvation! Whatever is necessary to make life useful and comfortable, and to gild the gloom of death with the bright prospect of a glorious immortality, is there contained: so that, instructed by these writings alone, a poor illiterate mechanic has been often enabled to converse upon a dying bed with more dignity, certainty, and influence, than any or all the philosophers, ancient or modern, could attain.

But, besides the natural ignorance of fallen man, he was chargeable with aggravated guilt. Guilt and ignorance are reciprocally causes and consequences of each other. Every additional guilt tends to increase the stupidity of the human soul; and every increase of this, increases in the same proportion the natural indisposition for the practice or the love of virtue, makes the soul more blind to consequences, more base in its pursuits, and thus become a more willing and assiduous servant of iniquity. No wonder, therefore, that when the understanding was totally darkened as to the knowledge of God, the will and affections became wholly disobedient to his law. But when a divine light has, in some measure, discovered the heart to itself, and at the same time set an offended God in view, every such sensible sinner would undoubtedly imitate our first parents, and fly, (were it possible,) from the presence of his Maker and his Judge. "I heard thy voice," says Adam," and I hid myself, for I was afraid," Gen. iii. Vain attempt; and if it was practicable, a dreadful alternative, since absence from God imports the utmost misery to a creature who can be happy only in his

favour. But here the Scriptures bring us unspeakable comfort, testifying of Christ as our great High Priest. To point out and illustrate this part of his character, is the chief end and design of the whole Levitical law; the main points of which are explained, and applied to our blessed Lord throughout the epistle to the Hebrews. The principal parts of the priest's office were, to sacrifice in behalf of the people, to make atonement, to pray for them, and to bless them in the name of the Lord. No sacrifices could be of red or accepted; no blessings expected, but through the hands of the priests whom God had appointed. Thus Christ, the high priest of our profession, offered himself a sacrifice without either spot or blemish: he entered with his own blood within the vail, to the immediate presence of our offended God; and through him peace and goodwill is proclaimed to sinful men. He continues still to exercise the other part of his appointment; he makes continual intercession for his people; he presents their prayers and imperfect services acceptable before the throne; he gives them confidence and access to draw nigh to God: and he bestows upon them those gifts and blessings which are the fruits of his sufferings and obedience. The Levitical priests were, like their people, sinners; and were therefore constrained first to make atonement for themselves; they were mortal, therefore their service passed from hand to hand; their sacrifices were imperfect, therefore needed continual repetition, and had at last only a typical and ceremonial efficacy; "for it was not possible that the blood of bulls "and goats," Heb. ix. and x. could remove either the guilt or pollution of sin, "The law made nothing "perfect." But Jesus the "mediator of the new

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covenant," is "such a high priest as became us;

holy, harmless, undefiled, separate from sinners; "who needeth not, (as those of old,) to offer sacrifice "first for his own sins, and then for the people; for "this he did once, when he offered up himself," Heb. viii. The great inference from this doctrine, several times repeated by the apostle in a variety of phrase, is, that we may now have boldness to appear before God, that our prayers and services are pleasing in his sight, and all the blessings of grace and glory ready to be bestowed on us, if we faithfully apply for them, through the merits of his Son.

Once more: Man is not only ignorant of God and himself, and too full of guilt to plead in his own name, but he is likewise weak and defenceless: unable to make his way through the opposition that withstands his progress to eternal life, or to secure him from the many enemies "that rise up against him," Psal. iii. We read, that when the Gibeonites made a league with Joshua, Jos. ix. which was the only step could save them from utter ruin, the neighbouring states and cities all united to destroy them; so the soul that is desirous to submit to Jesus Christ, immediately finds itself in the midst of war: the world, the flesh, and the devil, unite their forces, either to recall such a one to the practice and service of sin, or to distress him to the uttermost for forsaking it. And none could support this conflict, if not themselves supported by a higher hand. But Jesus, the antitype of Joshua, the true Captain of the Lord's hosts, reveals himself in his word as the King of his Church. He can inspire the fainting soul with unseen supplies: he, "when the

enemy comes in like a flood," Isa. lix. can by his Spirit lift up a standard against him; he can take the prey even out of the hand of the mighty. He has said