let this teach us, in whatever state we are, | mon expression) we are made for ever. 3d, Once more, since it is said that all things are freely given us in and together with Christ, let us "give all diligence to make our calling and election sure;" (2 Pet. i.) to know that we have an interest in him and his mediation; and then (if I may borrow a com | The Lord Jesus Christ, sent from God on a merciful errand to a lost world, did not come empty: no; he is fraught with all blessings, suitable to all persons, extending to all times, enduring to all eternity. O make it your great care to know him and to please him; study his word, call upon his name, frequent his ordinances, observe his sayings, seek to know him as the only way to God; (John xiv.) the way to pardon, peace, and divine communion here, and to complete happiness hereafter. When once you can say, "My Beloved is mine," (Song ii.) I account all his interest my own; "and I am his," I have given myself up to him without reserve, you will, you must be happy. You will be interested in all his attributes and communicable perfections. His wisdom will be your high tower, his providence your constant shield, his love your continual solace. "He will give his angels charge over you, to keep you in all your ways," Psal. xci. In times of difficulty he will direct your counsels; in times of danger he will fill you with comfort, and "keep you in perfect peace," (Isa. xxvi.) when others quake for fear. He will bless your basket and your store, your substance and your families: your days shall happily pass in doing your Father's will, and receiving renewed tokens of his favour; and at night you shall lie down, and your sleep shall be sweet. When afflictions befall you (for these likewise are the fruits of love,) you shall see your God near at hand, "a very present help in trouble; (Psal. xlvi.) you shall find your strength increased in proportion to your trial; you shall in due time be restored, as gold from the furnace, purified sevenfold, to praise your great deliverer. Every thing you meet in life shall yield you profit; and death, which puts a fatal period to the hope of the wicked; death, at whose name thousands turn pale, shall to you be an entrance into a new and endless life. He who tasted death for you, (Heb. ii.) and sanctified it to you, shall lead and support you through that dark valley: you shall shut your eyes upon the things of time, to open them the next moment in the blissful presence of your reconciled God. You that a minute before were surrounded by weeping, helpless friends, shall, in an instant, be transported and inspired to join that glorious song, "To him who loved us, and washed us from our sins in his own blood, and hath made us priests and kings to God and his Father; to him be glory and strength for ever and ever. Worthy is the Lamb that was slain, to receive power and riches, and wisdom, and strength, and honour, and glory, and blessing," Rev. v. Thus "blessed shall the man be that fears the Lord," Psal. cxxviii. "Thus shall it be done to him whom the King delighteth to honour," Esth. vi. Amen. SERMON V. ON SEARCHING THE SCRIPTURES. Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me.-John v. 39. After the destruction of Jerusalem, and the death of Gedaliah, the people that were left intreated the prophet to inquire of the Lord for them, concerning their intended removal into Egypt. Their request was fair: “That the Lord thy God may show us the way wherein we may walk, and the thing that we may do." Their engagement was very solemn: "The Lord be a true and faithful witness between us, if we do not even according to all things for the which the Lord thy God shall send to us. Whether it be good, or whether it be evil, we will obey the voice of the Lord our God, to whom we send thee." But their hypocrisy was most detestable. The Lord, who seeth the inmost purposes of the soul, could not be put off with their fair pretences. He sent them in answer an express prohibition to go into Egypt; assuring them that his curse should follow them, and that there they should certainly perish. Yet they went, and verified what the prophet had told them: For ye dissembled in your hearts, when you sent me to the Lord your God, saying, Pray for us unto the Lord our God, and according to all that the Lord our God shall say, so declare unto us, and we will do it." Then they spoke out, and like themselves, when they told him, "As for the word which thou hast spoken unto us, in the name of the Lord, we THE phrase in the Greek is ambiguous, and may be either rendered, according to our reading, as a command, search the scriptures; or else as simply affirming, ye do search the scriptures. And as the words were spoken to the Scribes and Pharisees, who were exceedingly studious in the letter of the scriptures, this may perhaps have been their first design. The difference is not material; and either sense will afford us instruction. If we receive it as a command, we should consider it as given by the Lord himself, whose disciples we profess to be, as bound on us by our own acknowledgment, since in them we think and say we have eternal life; and as absolutely necessary to be complied with, since it is these, and these only, which testify of Christ, in the knowledge of whom our eternal life consists. If we should understand it in the latter sense, as spoken to the Scribes and Pharisees, it may give us a useful caution not to lay too much stress either on what we think or on what we do. For these per-will not hearken unto thee, but we will cersons, we find, had in some respects a right sentiment of the holy scriptures: they believed that in them there was eternal life; and, in a sense likewise, they made this an inducement to read, yea, to search them. But though they thus thought and thus acted, and though the scriptures, from the first page to the last, do testify of Christ, yet they could not understand or receive this testimony, but rejected the Messiah whom they professed to hope for, and took all their pains in searching the scriptures to no purpose. In what I am about to lay before you, I propose the following order: 1st, To mention a few requisites, without which it is impossible rightly to understand the scriptures: 2d, To show how the scriptures testify of Christ: 3d, To consider what the import of their testimony is: 4th, To press the practice of searching the scriptures, from the arguinent used in the text, which is equally applicable to us as to the Jews of old, that in them we think we have eternal life. I. The first requisite I shall mention is Sincerity; I mean a real desire to be instructed by the scriptures, and to submit both our sentiments and our practices to be controlled and directed by what we read there. Without this, our reading and searching will only issue in our greater condemnation, and bring us under the heavy doom of the servant that knew his master's will and did it not. A remarkable instance of this we have in the 42d and two following chapters of Jeremiah, tainly do whatever thing goeth forth out of our own mouth." None of us dare speak thus in express terms; but if we bring our preconceived opinions or purposes, not in order to examine them strictly by the test of scripture, but to find or wrest some passages in the word of God to countenance or justify ourselves; if our desire is not simply to be led in the very way of God's commandments; if we are not really willing to discover every error and evil that may be in us, in order to forsake them,-we closely imitate these deceitful, obstinate, insolent Jews, be our pretences ever so fair, and are liable to the like dreadful judgment for our hypocrisy ; the curse of God upon our devices here, and the portion of his enemies hereafter. Where this sincerity is wanting, every thing is wrong; neither praying, nor hearing, nor reading, can profit. The scriptures abound. with the severest threatenings against those who presume to mock the all-seeing God. I shall only produce one passage, from Ezekiel xiv. 5. "Son of man, these men have set up their idols in their hearts, and put the stumbling-block of iniquity before their faces: should I be inquired of at all by them!— Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling-block of iniquity before his face, and cometh to the prophet, I the Lord will answer him that cometh, according to the multitude of his idols." I say not this, that I would have any one throw aside the ordi nances of God, especially his public worship.quisitions and criticisms that stop short of These are the means which God has appoint- this, that do not amend the heart, as well as ed, in which he has commanded us to wait, furnish the head, are empty and dangerous, and where he is often pleased to be found, at least to ourselves, whatever use they may even by those who seek him not. But I would be of to others. An experience of this caused intreat such persons seriously to consider the a learned critic and eminent commentator, dreadful condition they would be in, if death (Grotius,) to confess, towards the close of his should surprise them in such a state of insin- life, Ah! vitam prorsus perdidi, laboriose cerity as renders their very prayers and sa- nihil agendo!“ Alas! I have wasted my life in crifices "an abomination to the Lord," and much labour to no purpose!" But, on the con perverts those things which are designed trary, when we are diligent and studious, that for their advantage into an occasion of their we may be better acquainted with the divine falling. precepts and promises, and better inclined to observe and trust them, then we may hope for happy success; for, "blessed is the man whose delight is in the law of the Lord, and who meditates therein day and night: for he shall be like a tree planted by the rivers of water, which bringeth forth its fruit in due season; his leaf also shall not wither, and whatsoever he doth" under this influence "shall prosper," Psal. i. Thus God has promised, and thus many have found it, and been enabled to adopt the words of David, "Thou, through thy commandments, hast made me wiser than my enemies, for they are ever with me: I have more understanding than all my teachers, for thy testimonies are my meditation," Psal. cxix. A second thing necessary is Diligence. This, with the former, is finely described in the book of Proverbs. "My son, if thou wilt receive my words, and hide my commandment within thee; so that thou incline thine ear to wisdom, and apply thine heart to understanding: yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as hid treasures: then shalt thou understand the fear of the Lord, and find the knowledge of God," Prov. ii. The wisdom of God, in which we are concerned, is contained in his word. The best understanding is to keep his commandments: (Psal. cxi.) but as we cannot keep them unless we know them, neither can we know them without a diligent inquiry. The word which is rendered search, pa, is borrowed from the practice of miners it implies two things, to dig, and to examine. First, with much labour they pierce the earth to a considerable depth; and when they have thus found a vein of precious ore, they then break and sift it, and suffer no part to escape their notice. Thus must we join frequent assiduous reading, with a close and awakened meditation; comparing spiritual things with spiritual, carefully taking notice of the circumstances, occasion, and application of what we read; being assured, that there is a treasure of truth and happiness under our hands, if we have but skill to discover and improve it. Only let us be mindful that we have the same views in reading the scriptures, that God has in revealing them to us, which the apostle thus enumerates:"All scripture," or the whole scripture, Yo, "is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished to every good work," 2 Tim. iii. And elsewhere it is said to be able to make us "wise unto salvation." How absurd would it be for a man to read a treatise of husbandry with a design of learning navigation, or to seek the principles of trade and commerce in an essay on music! No less absurd is it to read or study the scriptures with any other view than to receive its doctrines, submit to its reproofs, and obey its precepts, that we may be made "wise unto salvation." All dis Humility is a third thing very necessary to a profitable perusal of the scriptures. "God giveth his grace to the humble," James iv. "He will guide the meek in judgment, he will enlighten the simple in his way," Psal. xxv. The proud he resisteth, TT, he draws up against him; he prepares himself, as it were, with his whole force to oppose his progress. A most formidable expression! If God only leaves us to ourselves, we are all ignorance and darkness; and what must be the dreadful case of those against whom he appears in arms? This has been a principal source of those various and opposite heresies and mistakes, which are the reproach of our holy profession, that vain man, though born a mere "wild ass's colt," (Job xi.) has undertaken, by his own strength and wisdom, to decide authoritatively on the meaning of scripture, without being aware of the ignorance, prejudice, and weakness which influences his judgment in religious matters, with out knowing the utter inability of the natural man to discern the things of God, and without attending to those means the scriptures themselves have appointed for the redress of these evils. But would we not lose our time and pains; would we wish not to be misled ourselves, or not to mislead others? Let us aim at a humble spirit: let us reflect much on the majesty and grandeur of the God we serve: let us adore his condescension in favouring us with a revelation of his will: let us learn to consider the word of God, and the wisdom of God, as terms of the same import: in a word, let us study to know ourselves, our sinfulness and ignorance; then we shall | earnestly than those who understand nothing no longer read the scriptures with indiffer- but their mother-tongue; I make no scruple ence or prepossession, but with the greatest to affirm, that all his apparatus of knowledge reverence and attention, and with the most enlarged expectation. 66 only tends to lead him so much the farther astray; and that a plain honest ploughman, who reads no book but his Bible, and has no teacher but the God to whom he prays in secret, stands abundantly fairer for the attainment of true skill in divinity. But happy he, who by faith and prayer can realize the divine presence always with him! who is sincere in his intentions, diligent in the use of means, diffident of himself, yet full of trust and hope, that God, whom he desires to serve, will lead and guide him in the paths of peace and righteousness for his mercies' sake, Psal. xxxi. Those things which are necessary for him to know, shall be made so plain, that he shall not mistake them; and those things with which he is not so immediately concerned, shall at least teach him humility; teach and to long for that happy hour, when all that is imperfect shall be done away; when we shall no more see in part, but shall know even as we are known, 1 Cor. xiii. I shall mention but one thing more upon this head, which is as necessary in itself as any of the preceding, and likewise necessary in order to obtain them, and that is Prayer. Sincerity, diligence, and humility, are the gifts of God; the blessing we seek in the exercise of them is in his hand; and he has promised to bestow all good things, even his Holy Spirit, upon those who ask him." Prayer is indeed the best half of our business while upon earth, and that which gives spirit and efficacy to all the rest. Prayer is not only our immediate duty, but the highest dignity, the richest privilege we are capable of receiving on this side eternity; and the neglect of it implies the deepest guilt, and includes the heaviest punishment. A stran-him to adore the depths of divine wisdom, ger to prayer, is equally a stranger to God and to happiness, "like a wave of the sea, driven with the wind and tossed," James i. Are any of you, my friends, unacquainted with prayer? Then are you without God in the II. I proceed to the second thing proposed: world, without a guide in prosperity, without To show how the scriptures testify of Christ. resource in distress, without true comfort in In general, it may be said, that he is the life, and while you continue so, without hope main design and subject, both of the whole in death. But, especially, you are utterly scripture, and of each particular book. This unqualified to search the scriptures. There will be easily allowed of the New Testament, is a veil upon the mind and heart of every but it is not so obvious with regard to several man, (as the apostle assures us, 2 Cor. iii.) so parts of the Old: I hope, therefore, it will that he can neither see nor embrace heavenly not be unacceptable to those who love the truths, till this impediment is removed:-the word of God, if I consider this point somemeans of this is prayer. Therefore David says, thing at large, and help them to discover the "Open thou mine eyes, that I may behold Lord Jesus Christ in almost every page of the wondrous things out of thy law." (Psal. cxix.) Bible. This will be a new inducement to He knew there were wonderful things con- them to search the scriptures, when they shall tained in the law, but confesses himself inca-perceive that many passages which they were pable of discerning them till the Lord should interpose. This he has promised to do in behalf of all who call upon him. But those who seek not assistance from God, can find What is expressed in the Old Testament it no where else: "for every good and per- (for of this I am now to speak) concerning fect gift is from above, and cometh down from Christ, may be reduced to three heads,-prothe Father of lights," who hath said, "If any phecies, types, and ceremonies. To open and man lack wisdom, let him ask of God," trace these in their proper extent, would reJames i. A critical knowledge of the origi-quire volumes; but it is only a hint of each nal languages, a skill in the customs and that the bounds of our present meeting will manners of the ancients, and acquaintance permit me to offer. accustomed to read with indifference, as hardly able to discern any wisdom or meaning in them, do directly testify of Christ. with the Greek and Roman classics, a perusal The first glimmering of light which dawnof councils, fathers, scholiasts, and commen-ed upon a lost world was that promise (for I tators, a readiness in the subtleties of logical disputation;-these, in their proper place and subserviency, may be of considerable use to clear, illustrate, or enforce the doctrines of scripture: but unless they are governed by a temper of humility and prayer; unless the man that possesses them accounts them altogether as nothing, without that assistance of the Spirit of God which is promised to guide believers into all truth; unless he seeks and prays for this guidance no less consider the promises as a branch of prophecy) which God (who, in the midst of judg ment, remembers mercy) made to the woman, that her seed should bruise the serpent's head, Gen. iii. This was absolute and general, giving hopes of a recovery, but no information of person, time, or place: but the path of this just one was as the light, which shineth more and more to the perfect day, Prov. iv. In the time of Noah, the hope and desire of all nations was restrained to the line of Shem, (Gen. ix.) and afterwards more expressly to the family of Abraham: when this divided into two branches, God, to show that his purpose is of himself, and that he will do as pleaseth him with his own, set aside the elder, and confirmed to Jacob, the younger, "that in his seed all the families of the earth should be blessed," Gen. xxviii. Jacob had twelve sons, which made a still more explicit restriction necessary. Accordingly, the patriarch, before his death, declared that this high privilege, of perpetuating the line of the Messiah, was fixed in the tribe of Judah, (Gen. xlix.) and the time of his advent was obscurely marked out, by the promise "that the sceptre should not depart from Judah till the Shiloh came." The last personal limitation was to David, (1 Chron. xvii.) that of his family God would raise up the King, who should reign for ever, and over all. Succeeding prophets gradually foretold the time, place, and circumstances of his birth, the actions of his life, the tenor of his doctrine, the success he met with, and the cause, design, and manner of his sufferings and death; in short, to almost every thing that we read in the gospel, we may annex the observation that the evangelists have made upon a few instances, (in order, as it may be presumed, to direct us in searching out the rest) "then was fulfilled that which was spoken by the prophets." From them we learn, that the Messiah should be born of a virgin, in Bethlehem of Judah, four hundred and ninety years after the commandment given to rebuild Jerusalem; that he should begin his ministry in Galilee; that he should be despised and rejected of men, betrayed by one of his disciples, sold for thirty pieces of silver, with which money the potters field should be afterwards purchased! "that he should be cut off, but not for himself;" and that his death should be followed by the sudden and total ruin of the Jewish government. To compare these promises and prophecies, among themselves, and with their exact accomplishment recorded in the New Testament, this alone would engage us in a close and profitable search into the scriptures, and would afford us the most convincing proofs of their divine original and excellence. ry. So, in the latter sense, the ark of Noah, the rainbow, the manna, the brazen serpent, the cities of refuge, were so many emblems pointing out the nature, necessity, means, and security of that salvation which the Mes siah was to establish for his people. Nor are these fanciful allusions of our own making, but warranted and taught in scripture, and easily proved from thence, would time permit; for indeed, there is not one of these persons or things which I have named, but would furnish matter for a long discourse, if closely considered in this view, as typical of the promised Redeemer. The like may be said of the Levitical ceremonies. The law of Moses is, in this sense, a happy schoolmaster to lead us unto Christ: (Gal. iii.) and it may be proved beyond contradiction, that in these the gospel was preached of old to all those Israelites indeed, whose hearts were right with God, and whose understandings were enlightened by his Spirit. The ark of the covenant, the mercy-seat, the tabernacle, the incense, the altar, the offerings, the high-priest with his ornaments and garments, the laws relating to the leprosy, the Nazarite, and the redemption of lands; all these, and many more, which I have not time to mention, have a deep and important meaning beyond their outward appearance; each, in their place, pointed to the Lamb of God who was to take away the sins of the world, (John i.) derived their efficacy from him, and received their full accomplishment in him. Thus the Old and New Testaments do mutually illustrate each other; nor can either be well understood singly. The Old Testament, in histories, types, prophecies, and ceremo nies, strongly delineates him, who, in the fulness of time, was to come into the world to effect a reconciliation between God and man. The New Testament shows that all these characters and circumstances were actually fulfilled in Jesus of Nazareth; and that it was he of whom "Moses in the law, and the prophets did write;" and that we are not to look for another. We read in Genesis, (chap. xxi.) that Abraham had two sons,-Isaac, the child of the promise, the son of his old age, by his wife The types of Christ in the Old Testament Sarah,—and Ishmael, born some years before, may be considered as two-fold, personal and of Hagar, the handmaid and servant of Sarelative. The former describing under the rah; and that the latter, with his mother, vail of history, his character and offices as were cast out of the family. The occasion considered in himself; the latter teaching some would think trivial, namely, the anger under a variety of metaphors, the advantages and jealousy of Sarah, because Ishmael had those who believe in him should receive from mocked her son; but when it was grievous him. Thus Adam, Enoch, Melchizedek, to Abraham to put them away upon so slight Isaac, Joseph, Moses, Aaron, Joshua, Samp- a ground, God himself interposed and comson, David, Solomon, and others, were in dif- manded him to comply with her desire. Had ferent respects types or figures of Christ. we heard no more of this, it is likely we Some more immediately represented his per- should have considered it as a piece of fa son; others prefigured his humiliation; others mily-history, of no very great importance but referred to his exaltation, dominion, and glo- | to those who were immediately concerned in |