being IN THE FORM OF GOD, THOUGHT IT NOT ROBBERY TO BE EQUAL WITH GOD; but made himself of no..... reputation, and took upon him the form of a servant, and was made in the likeness of men.

On another it ac counts for the wonderful extremes in his character;the sacred writer having exhibited him as GOD, whose throne was for ever and ever; as having laid the foundation of the earth, and declared the heavens to be the work of his hands, an objection might arise from his being well known to be a man, and to have lived among men. In answer to this he adds, He was made a little lower than the angels. The children being partakers of flesh and blood, he also himself likewise took part of the same. In all things it behooved him to be made like unto his brethren, that he might be a faithful and merciful high priest in things pertaining to God, to make reconciliation for the sins of the people. Finally: it is brought in at the close of the Revelation, to seal it with divine authority: I, Jesus, have sent mine angel to testify unto you these things in the churches. I AM THE ROOT AND THE OFFSPRING OF DAVID*. What a majestic sweetness does this truth afford in these connexions!

It is impossible to enumerate the various occasions on which the scriptures introduce the doctrine of atonement by the death of Christ. This, to the doctrines and precepts of the bible, is as the life-blood to the animal system. The first chapter of the epistle to the Ephesians is often resorted to as treating on evangelical blessings; but there is a design which runs through that whole chapter, nay, almost through the whole epistle, and which is to endear the name of Christ, and to exhibit the invaluable worth of his redeeming love. Are we blessed with all spiritual blessings? It is in

* Aets iii. 15. Rom. ix. 3. Phil. ii. 7. Heb. i. 8-10. Heb. ii. 9-17. Rev. xxii. 16.

Christ Jesus. Were we predestinated to the adoption of children? It was by Jesus Christ. Are we accepted? It is in the Beloved. Have we redemption, even the forgiveness of sins? It is through his blood, and so on. Christ crucified is the substance of the jewish ceremonial, and the spirit of its prophecies; the theme of the christian ministry on earth, and the song of the blessed above!

It is not very difficult to discern the wisdom of God in introducing truth in such a manner. If every species of plants and flowers were to grow together, instead of the whole being scattered over the earth, the effect would be very different, and much for the worse: and if all truth relating to one subject, were to be found only in one book, chapter, or epistle, we should probably understand much less than we do. There are some divine truths which are less pleasant than others. Even good men have their partialities, or favourite principles, which would induce them to read those parts of scripture which favoured them, to the neglect of others. But truth being scattered throughout the scriptures, we are thereby necessitated, if we read at all, to read the whole mind of God; and thus it is, that we gradually and insensibly imbibe it, and become assimilated to the same image. The conduct of God in this matter, resembles that of a wise physician, who, in prescribing for a child, directs that its medicines be mixed up with its necessary food.

Moreover: Scripture doctrines being introduced in some practical connexion, we learn them in that connexion. The occasions and ends of truth being assoclated in our minds with the truth itself, the great design of God in giving us a revelation, which is to sanctify our spirits, and fit us for every good word and work, is more effectually answered. To one that has

learned truth from the scriptures, and in whom it dwells richly, in all wisdom, and spiritual understanding, it is scarcely possible to think of a doctrine, but in connexion with its correspondent duties, or of a duty without the principles by which it is enforced.

Once more: Truth being introduced in connexion with some case or incident, it more readily occurs to us, when such case, or something similar to it, becomes our own. If, through distrust of the divine power and goodness, and with hope of better accomplishing my object, I be tempted to turn aside from the straight-forward path of uprightness; having once read and felt the story of Abraham, and the admonition® that was given him on that occasion, it is much more likely to occur to my mind, and to correct my folly, than if I had barely read, that God was Almighty, or had only found a general admonition to walk before him, and be perfect. Or if I be tempted to sink in despondency, on account of dark and intricate providences; having read of the promises of God to Jacob, of his subsequent fears, and of the happy issue; such promises are much more likely to be a ready remedy, than if I had barely read, unconnected with any particular case, that God will surely do his people good. In the one case, truth is laid down, as it were, in abstract propositions; in the other, it is illustrated by particu lar examples.

THE CONNEXIONS,

In which the doctrine of Election is introduced in the

Holy Scriptures.

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It is generally allowed, that to understand the scrip

tures it is necessary to enter into the connexion of what we read: and let it be considered whether it be not equally necessary to the understanding of any particular doctrine, that we enter into the connexions in which it is introduced in the scriptures. We have seen in a foregoing essay, that divine truths are not taught us in a systematical form, and also the wisdom of God in scattering them throughout his word in a variety of practical relations. What these relations are it becomes us to ascertain: otherwise we may admit the leading truths of revelation as articles of belief, and yet, for want of a close attention to these, may possess but very little scripture-knowledge; and the doctrine which we think we hold may be of very little use to us. "When I was a youth, (said a minister lately in conversation,) I admitted many doctrines, but did not feel their importance and practical efficacy."

It would be a good work for a serious thinking mind, carefully to inquire into the various connexions in which acknowledged truths are introduced in the scriptures, and the practical purposes to which they are there actually applied. I shall take the liberty of offering a brief specimen, with respect to the doctrine of election. The truth of the doctrine I may in this place take for granted, as a matter clearly revealed in the word of God, observing only a few of its principal connexions.

1. It is introduced to declare the source of salvation to be mere grace, or undeserved favour, and to cut off all hopes of acceptance with God by works of any kind. In this connexion we find it in Rom. xi. 5, 6: Even so then, at this present time also, there is a remnant according to the election of grace; and if by grace, then is it no more of works; otherwise grace is no more grace: but if it be of works, then is it no more grace; otherwise work is no more work. All compromise is here for ever excluded, and the cause of salvation decidedly and fully ascribed to electing grace. With this end the doctrine requires to be preached to saints and sinners. To the first, that they may be at no loss to what they shall ascribe their conversion and salvation; but may know, and own with the apostle, that it is by the grace of God they are what they are. To the last, that they may be warned against relying upon their own righteousness, and taught that the only hope of life which remains for them is in repairing, as lost and perishing sinners, to the Saviour, casting themselves at the feet of sovereign mercy.

2. It is introduced in order to account for the unbelief of the greater part of the jewish nation, without excusing them in it. This appears to be its connexion in the ninth chapter of the epistle to the Romans. Το show that the wide-spreading unbelief of that people was not a matter of surprise, and did not affect the veracity of God in his promises, the apostle distinguishes between those who were Israel, and those who were merely of Israel; (ver. 6.) evincing, that from the be ginning God had drawn a line between Isaac and Ishmael, Jacob and Esau; the former being merely children of the flesh, and the latter children of the promise, to whom God had an eye in all he had said, and who were counted for the seed. The same argument is