And for this reason it is matter of surprise that a text, whose true interpretation is wholly based upon the principle in question, should have been so far misapprehended, as to be thought to present an inconsistency between the successive revelations of the Spirit of God. When Jesus "brought life and immortality to light," He did no more, (as we have shewn,) than advance the true and primitive faith of God to a further, or perhaps we ought rather to say, its furthest point of perfection. And surely it cannot be held to be any disparagement of His Gospel, if it doth no more than this; neither is there the least necessity for depreciating the light of former revelations, in order to enhance the price and vindicate the honour of the last. We repeat, on the contrary, that no surer or more satisfactory evidence can be afforded of the truth of the religion of Jesus. When we observe the first grey dawn of morning, we are aware that the faint brightness on which we gaze is but the emanation of some source of distant light. And when, in the order of its gradual approach, we at length behold the glorious orb go forth from his chamber of the

East, we recognize the same, but only more brilliant splendour, with that which we beheld before. And in like manner it behoves us to consider the successive stages and degrees of spiritual light in the revelations of God. When we compare the broad and perfect day with the faint dawn of the patriarchal and prophetic ages, we ought to perceive that both are emanations from the same fount, now seen, but then unseen; that it is the same Sun that shone with dim, but rising lustre upon Abraham, and Moses, and the prophets; and at length hath mounted to its noon-day splendour in Jesus of Nazareth, the Son of God. And the effect of our perception of this guiding truth will be to strengthen and confirm our faith in Him, as the alone "true spiritual light, which lighteth every man that cometh into the world."

Here, then, for the present, we conclude our enquiry into "the testimony of Jesus;" and all that remains is to leave with you our final word of exhortation, before we part. So much of the effort of reason and demonstration must generally enter into the religious discourses of this place, the appeal is so constant to the un

proved, and if

We reflect not

derstanding, so comparatively rare and casual to the heart, that there cannot but be danger of our resting in the point to be that is done, to count it all. that the preacher stands in the place of one charged to "beseech us in Christ's stead," to try to prevail with us in matters of the last concern to be wise, and zealous, and active for ourselves. We forget that the most successful illustration of divine truth is a poor and idle effort, when it serves no higher purpose than to win conviction, or procure applause for the ingenuity of its author. But it is not for this that Christ's ministers come before you, as ambassadors for Him. Their hopes can never rest upon the perishable meed of applause for a triumphant argument. When they stand before the throne, and the spirit, and the aim, and the fruit of each ministerial effort are reviewed, one heart withdrawn from sin, and strengthened unto obedience, will be of more price to them in that dread hour than a thousand understandings submitting themselves to the sentiment of a barren conviction. Earnestly therefore would we entreat of you to suffer every endeavour of

ours to share in this best, this inestimable recompence. Whatever you may deem of the success with which the subject of these labours has been brought before you, that is according to our feebleness, and what we could. But the willing heart, the penitent thought, the godly resolution, are yours; and of these only we desire that a portion should be witness for us both, when we meet together in the judgment. But if, in every instance, this may not be; if some will hear, and some, alas! forbear, then must he who now addresses you be permitted to pray for this judgment in his own behalf-the wicked, whom thou warnedst, "must die in his iniquity; but thou hast delivered thy soul."

LECTURE V.

JOHN V. 46.

Had ye believed Moses, ye would have believed me: for he wrote of me.

We have seen how the prophets whom God raised up in long succession, during the later ages of the Jewish church, bore a wonderful and consistent testimony to the Prophet, Jesus of Nazareth. They were instructed to foretell - His birth and life, His deeds, and, above all, His sufferings, with an exactness which discovers, in the plainest manner, the fulness of divine foreknowledge. We are now to go back to an earlier æra, and a more distinguished witness; and to try our Lord's pretensions by the appeal which He made to him and his testimony. We might indeed sustain that appeal by shewing how the doctrine of a Redeemer to come pervades the writings of Moses; and how fully the life and ministry of Jesus corresponds