mere idol of the brain, neither partaking of the Divine nature nor of any other, which the Apostle Paul, in his Epistle to the Romans and to the Corinthians, produces as a matter of reproach to the Gentiles. (Rom. i, and 1 Cor. viii.)—Or (3) lastly, they ascribed it to THE UNKNOWN GOD; the title of UNKNOWN being given to their Deity by the very persons who were his worshippers. The Apostle relates this crime as one of which the Athenians were guilty: But it is equally true when applied to all those who err and wander from the true object of adoration, and yet worship a Deity of some description. To such persons that sentence justly belongs which Christ uttered in conversation with the woman of Samaria: Ye worship YE KNOW NOT WHAT.' (John iv, 22.)

Although those persons are guilty of a grievous error who transgress in this point, so as to be deservedly termed ATHEISTS, in scripture ao, [or "men without God,"]; yet they are by far more intolerably insane, who, having passed the extreme line of impiety, are not restrained by the consciousness of any Deity. The ancient Heathens considered such men as peculiarly worthy of being called ATHEISTS.-On the other hand, those who have a consciousness of their own ignorance occupy the step that is nearest to sanity. For it is necessary to be careful only about one thing; and that is, when we communicate information to them, we must teach them to discard the falsehood which they had imbibed, and must instruct them in the truth alone. When this truth is pointed out to them, they will seize it with the greater avidity, in proportion to the deeper sorrow which they feel at the thought that they have been surrounded for a long series of years by a most pernicious error.

But Theology, as it appears to me, principally effects four things in fixing our conceptions, which we have just mentioned, on that Deity who is true, and in drawing them away from the invention and formation of false Deities.-FIRST. It explains, in an elegant and copious manner, the relation in which the Deity stands, lest we should ascribe to his nature any thing that is foreign to it, or should take away from it any one of its properties. In reference to this, it is said, Ye heard the voice, but saw no similitude; take ye therefore good heed unto yourselves, lest you make you a graven image.' (Deut. iv, 12, 15, 16.)-SECONDLY. It describes both the universal and the particular actions of the only true God, that by them it may distinguish the true Deity from those which are fabulous. On this account it is said, The gods that have not made the heavens and the earth, shall perish from the earth, and from under these hea

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vens.' - (Jer. x, 11.) Jonah also said, I fear the Lord, the God of heaven, who hath made the sea and the dry land.' (i, 9.) And the Apostle declares, Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and by man's device:' (Acts xvii, 29.) In another passage it is recorded, ' I am the Lord thy God which brought thee out of the land of Egypt;' (Deut. v, 6.) I am the God that appeared to thee in Bethel.' (Gen. xxvi, 13.) And, Behold the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the Children of Israel out of the Land of Egypt, but, The Lord liveth which brought up and which led the seed of the House of Israel out of the North Country,' &c. (Jer. xxiii, 7, 8.)-THIRDLY. It makes frequent mention of the covenant into which the true Deity has entered with his worshippers, that by the recollection of it the mind of man may be stayed upon that God with whom the covenant was concluded. In reference to this it is said, Thus shalt thou say unto the Children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.' (Exod. iii, 15.) Thus Jacob, when about to conclude a compact with Laban his father-in-law, swears by the fear of his father Isaac.' (Gen. xxxi, 53.) And when Abraham's servant was seeking a wife for his master's son, he thus invoked God, O Lord God of my master Abraham! (Gen. xxiv, 12.)-FOURTHLY. It distinguishes and points out the true Deity, even by a most appropriate, particular, and individual mark, when it introduces the mention of the persons who are partakers of the same Divinity; thus it gives a right direction to the mind of the worshipper, and fixes it upon that God who is THE FATHER OF OUR LORD JESUS CHRIST. This was manifested with some degree of obscurity in the Old Testament, but with the utmost clearness in the New. Hence the Apostle says, 'I bow my knee unto the Father of our Lord Jesus Christ.' (Eph. iii, 14.)—All these remarks are comprehended and summed up by Divines, in this brief sentence, "That God must be invoked who has manifested himself in his own word."

But the preceding observations concerning the OBJECT of Theology, properly respect LEGAL THEOLOGY, which was accommodated to man's primeval state. For while man in his original integrity acted under the protecting favour and benevolence of a good and just God, he was able to render to

God that worship which had been prescribed according to the law of legal righteousness, that says, This do, and thou shalt live; he was able to love with all his heart and soul that Good and Just Being ;-he was able, from a consciousness of his integrity, to repose confidence in that Good and Just One; -and he was able to evince towards him, as such, a filial fear, and to pay him the honour which was pleasing and due to him, as from a servant to his Lord. God also, on his part, without the least injury to his justice, was able to act towards man, while in that state, according to the prescript of legal righteousness, to reward his worship according to justice, and, through the terms of the legal covenant, and consequently of debt, to confer life upon him. This God could do, consistently with his goodness, by whose advice and instigation he promised that life; and consistently with his justice, which required the fulfilment of that promise. There was no call for any other other property of his nature, which might contribute by its agency to accomplish this purpose: No further progress of Divine goodness was necessary than that which might repay good for good,--the good of perfect felicity, for the good of entire obedience: No other action was required, except that of creation, (which had then been performed,) and that of a preserving and governing providence, in conformity with the condition in which man was placed: No other volition of God was needed, than that by which he might both require the perfect obedience of the law, and might repay that obedience with life eternal. In that state of human affairs, therefore, the knowledge of the nature described in those properties,― the knowledge of those actions, and of that will, to which may be added the knowledge of the Deity with whom they truly agreed, was all that was necessary for the performance of worship to God, and was of itself amply sufficient.

But when man had fallen from his primeval integrity through disobedience to the law, and had rendered himself a child of wrath and had become devoted to condemnation, this goodness mingled with legal justice could not be sufficient for the salvation of man. Neither could this act of creation and providence, nor this will suffice; and therefore this legal Theology was itself insufficient. For sin was to be condemned if men were absolved; and, as the Apostle says, (in the eighth chapter of his Epistle to the Romans,) it could not be condemned by the law. Man was to be justified: but he could not be justified by the law, which, while it is the strength of sin, makes discovery of it to us, and is the procurer of wrath.

This Theology therefore could serve for no salutary purpose, at that time: such was its dreadful efficacy in convincing man of sin and consigning him to certain death! This unhappy change, this unfavourable vicissitude of affairs was introduced by the fault and the infection of sin; which was likewise the cause why the law which was ordained to life and honour,' (Rom. vii, 10.) became fatal and destructive to our race, and the procurer of eternal ignominy. (1) Other properties, therefore, of the Divine Nature were to be called into action; every one of God's benefits was to be unfolded and explained; mercy, long-suffering, gentleness, patience, and clemency were to be brought forth out of the repository of his primitive goodness, and their services were to be engaged,-if it was proper for offending man to be reconciled to God and re-instated in his favour. (2) Other actions were to be exhibited: "A new creation" was to be effected; "a new providence," accommodated in every respect to this new creation, was to be instituted and put in force; "the work of redemption" was to be performed; "remission of sins" was to be obtained; "the loss of righteousness" was to be repaired; "the Spirit of grace" was to be asked and obtained; and "lost salvation" restored.(3) Another decree was likewise to be framed concerning the salvation of man; and another covenant, a new one,' was to be made with him, not according to that former one, because those' who were parties on one side had not continued in that covenant:' (Heb. viii, 11.) but, by another and a gracious will, they were to be sanctified' who might be consecrated to enter into the Holiest by a new and living way.' (Heb. x, 20.)-All these things were to be prepared and laid down as foundations to the new manifestation.

Another revelation, therefore, and a different species of Theology, were necessary to make known those properties of the Divine Nature which we have described, and which were most wisely employed in repairing our salvation; to proclaim the actions which were exhibited; and to occupy themselves in explaining that decree and new covenant which we have mentioned.

But since God, the punisher and most righteous avenger of sinners, was either unwilling, or (through the opposition made by the justice and truth which had been originally manifested in the law,) was unable to unfold those properties of his nature, to produce those actions, or to make that decree, except by the intervention of a Mediator, in whom, without the least injury to his justice and truth, he

might unfold those properties, perform those actions, might through them produce those necessary benefits, and might conclude that most gracious decree;—on this account a MEDIATOR was to be ordained, who, by his blood, might atone for sinners, by his death might expiate the sin of mankind, might reconcile the wicked to God and might save them from his impending anger; who might set forth and display the mercy, longsuffering and patience of God, might provide eternal redemption, obtain remission of sins, bring in an everlasting righteousness, ask and procure the Spirit of grace, confirm the decree of gracious mercy, ratify the new covenant by his blood, recover eternal salvation, and who might bring to God those that were to be ultimately saved.

A just and merciful God, therefore, did appoint as Mediator, his beloved Son, Jesus Christ. He obediently undertook that office which was imposed on him by the Father, and courag eously executed it,-nay he is even now engaged in executing it. He was, therefore, ordained by God as the Redeemer, the Saviour, the King, and (under God,) the Head of the heirs of salvation. It would neither have been just nor reasonable, that he who had undergone such vast labours and endured such great sorrows, who had performed so many miracles, and who had obtained through his merits so many benefits for us,should ingloriously remain among us in meanness and obscurity, and should be dismissed by us without honour. It was most equitable, that he should in return be acknowledged, worshipped, and invoked, and that he should receive those grateful thanks which are due to him for his benefits.

But how shall we be able to adore, worship and invoke him, unless we believe on him? How can we believe in him, unless we hear of him? And how can we hear concerning him,' except he be revealed to us by the word? (Rom. x, 14.) From this cause, then, arose the necessity of making a revelation concerning Jesus Christ; and on this account TWO OBJECTS (that is, GOD and his CHRIST,) are to be placed as a foundation to that Theology which will sufficiently contribute towards the salvation of sinners, according to the saying of our Saviour Christ: "And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.' (John xvii, 3.) Indeed these two objects are not of such a nature as that the one may be separated from the other, or that the one may be collaterally joined to the other; but the latter of them is, in a proper and suitable manner, subordinate to the former. Here