pounded is altogether different from the Mosiac: It is propounded generally, to all nations; and in the terms of it, is fitted to be everlasting, for all ages; it is a law written in the heart. Assuredly, then, Jesus of Nazareth was the Messenger of the Covenant foretold by the prophets Jeremiah and Ezekiel. But it is to be observed, that during his life on earth he was only the Messenger of this covenant: It was propounded, but not established by him, during his own residence among the sons of men. The handwriting of ordinances remained in force till it was nailed with Jesus to his cross: Then the ritual law lost its meaning and obligation; but still the new covenant was not established, till it was sealed by the effusion of the Holy Spirit after Christ's ascension, and the Mosaic law was formally abrogated by the solemn sentence of the apostles in the council of Jerusalem: This was the authoritative revocation of the old and the establishment of the new covenant. You see therefore with what accuracy of expression the Messiah is called by the prophet the Messenger of the Covenant; and

how exactly this second characteristic was verified in Jesus of Nazareth.

Having now traced in Jesus these two characters, of the Lord, and the Lord's Messenger, it is not likely that any other will be wanting: For since we are assured by the prophets that these two characters should meet in the Messiah since we have no reason to believe that they ever shall meet in any other person and since we have seen that they have met in the person of Jesus, — it follows undeniably, from the union of these two characters in his person, that Jesus was the Messiah; and of consequence, that all the other characteristics of that extraordinary personage will be found in him. The third is that of the Judge, who shall execute God's final vengeance on the wicked. This, it must be confessed, is a character which Jesus of Nazareth hath not yet. assumed, otherwise than by declaring that hereafter he will assume it. His first coming was not to judge the world, but that the world through him might be saved. "Nevertheless, the Father hath committed all judgment to the Sony

who shall come again, at the last day, in glory, to judge both the quick and dead.” It must be confessed, that the prophets have so connected the judgment to be executed by the Messiah with his first appearance, that any one not acquainted with the general cast and genius of the prophetic language might not easily suspect that they speak of two advents of this great personage, separated from each other by a long interval of time. But if you have observed that this is the constant style of prophecy, that when a long train of distant events are predicted, rising naturally in succession one out of another, and all tending to one great end, the whole time of these events is never set out in parcels, by assigning the distinct epoch of each; but the whole is usually described as an instant—as what it is in the sight of God; and the whole train of events is exhibited in one scene without any marks of succession; if you consider that prophecy, were it more regularly arranged, and digested in chronological order, would be an anticipated history of the world, which would in a great measure defeat

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the very end of prophecy, which is to demonstrate the weakness and ignorance of man, as well as the sovereignty and universal rule of Providence; - if you take these things into consideration, you will perhaps be inclined to think, that they may best interpret the ancient prophecies concerning the Messiah who refer to two different and distant times as two distinct events, his coming to make reconciliation for iniquity; and his coming to cut off the incorrigibly wicked. Again, if you consider the achievements which the prophets ascribe to the Messiah (which are such as cannot be accomplished but in the course of many ages), and that the general judgment must in the reason of the thing be the last of all, if you consider that the Messiah was to come in humility before he should be revealed in glory, you will be convinced that the prophets cannot be understood of a single advent. If you recollect that the Messiah was to be cut off before he should reign, you will probably allow that the history of the New Testament is the best exposition of the types and oracles of the Old: And

in Jesus of Nazareth, who came in all humility, and was cut off, but not for himself, you will acknowledge Messiah the Prince; and you will look for him a second time in glory.

Your faith will be much confirmed, if you recollect that the particulars of the business upon which Messiah was to come appear no less evidently in the performances of Jesus than the personal characters in his person. The Messiah was to try the tempers and dispositions of mankind. This Jesus does, by the duties to which he calls us, and the doctrine he has left with us, duties in which faith alone can engage us to persist; a doctrine which the pure in heart ever will revere, and the children of this world ever will misinterpret and despise. "Thus many shall be purified, and made white, and tried; but the wicked shall do wickedly." Messiah was to purify the sons of Levi. The doctrine of Jesus has in many nations reformed the public worship of God; and we trust that the reformation will gradually become general. Us of the Gentiles he has re