that our errors are innumerable; shall feel the need of keeping grace to preserve us even from the worst of crimes; and shall aspire to a conformity in our words and thoughts to the will of God.

May the blessing of God attend the various attempts to translate and circulate the sacred scriptures! A few years ago a certain infidel braggadocio pretended to have gone through the wood, and cut down the trees; which the priests, he said, might stick in again, but they would not grow! And have the sacred scriptures been less in request since that time than they were before? Rather have they not been much more so? Infidelity, by overacting its part, has given itself a wound; and its abettors, like Herod, have been eaten of worms, and have died. But the word of the Lord has grown and been multiplied.

Affectionately yours,

A. F.

LETTER VII.

ON THE UNIFORM BEARING OF THE SCRIPTURES ON THE PERSON AND WORK OF CHRIST.

My dear Brother,

In the two preceding letters, I have endeavoured to show the necessity of divine revelation, and to give evidence of the Bible's being written by inspiration of God, so as to answer to that necessity in this, I shall add a few thoughts on its uniform bearings on the person and work of Christ.

We need not follow those who drag in Christ on all occasions To suppose for instance, that all the Psalms of David refer to him, is to establish the gospel on the ruins of common sense. Still less need we see him prefigured by every thing in which a heated imagination may trace a resemblance. This were to go into a kind of spiritual Quixotism, finding a castle where others would only find a windmill. Nevertheless, the sacred scriptures are full of Christ, and uniformly lead to him. The holy book begins with an account of the creation of the world: In the beginning God created the heavens and the earth. But they elsewhere inform us, that, In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him, and without him was not any thing made that was made. Yea more, that not only were all things made by him, as the first cause, but for him, as the last end. The creation seems to have been designed as a theatre on which he should display his glory, particularly in the work of redemption. Surely it was in this view that he rejoiced in the

habitable parts of the earth, and his delights were with the sons of

men.

The history contained in the sacred scriptures is that of the church or people of God; other nations are only introduced in an incidental manner, as being connected with them: and this people were formed for Christ. Him God appointed to be heir of all things. All that was done by the patriarchs and prophets, under the Old Testament, was preparatory to his kingdom. It was in his field that they laboured, and therefore his apostles entered into their labours. God's calling Abraham, and blessing and increasing bim, had all along a reference to the kingdom of his Son. He was the principal seed in whom all the kindreds of the earth were to be blessed. Why did Melchizedek, on meeting Abraham when he returned from the slaughter of the kings bless him with so much heart? Was it not as knowing that he had the promises; especially that of the Messiah? Why is Esau's despising his birthright reckoned profaneness, but on account of its referring to something sacred? The promises made to Abraham's posterity chiefly related to things at a great distance; but Esau longed for something nearer at hand, and therefore sold his birthright for a present enjoyment. Why is the reproach which Moses preferred to the treasures of Egypt, called the reproach of Christ, but that Israel being in possession of the promise of Him, and Moses believing it, cast in his lot with them, though in a state of slavery? Were not these the good things to which he referred, in persuading Hobab to go with them? All that was done for Israel, from their going down into Egypt to their settlement in Canaan, and from thence to the coming of Christ, was in reference to him. The conquest of the seven nations was authorized, and even commanded by JeHoVaH, for the purpose of re-establishing his government in his own world, from which he had, in a manner, been driven by idolatry. It was setting up his standard with the design of ultimately subduing the world to the obedience of faith. What, but the promise of Christ as included in the covenant that God made with David, rendered it all his salvation, and all his desire? It was owing to the bearing which the Old Testament history had on the person and work of Christ, that Stephen and Paul, when

preaching him to the Jews, made use of it to introduce their subject. Acts vii. xiii.

The body of the Jewish institutions was but a shadow of good things to come, of which Christ was the substance. Their priests and prophets and kings were typical of him. Their sacrifices pointed to him, who gave himself for us an offering and a sacrifice to God for a sweet smelling savour. The manna on which they fed in the wilderness referred to him, as the bread of God that should come down from heaven. The rock, from whence the water flowed that followed them in their journeys is said to be Christ, as being typical of him. Their cities of refuge represent him as the hope set before us. The whole dispensation served as a foil, to set off the superior glory of his kingdom. The temple was but as the scaffolding to that which he would build, and the glory of which he would bear. The moral law exhibited right things, and the ceremonial law a shadow of good things; but grace and truth came by Jesus Christ. The Christian dispensation is to that of the Old Testament, as the jubilee to a state of captivity. It might be in reference to such things as these, that the Psalmist prayed, Open thou mine eyes, that I may behold wonderful things out of thy law!

Of the prophecies with which the scriptures abound, the person and work of Christ form the principal theme. To him gave all the PROPHETS WITNESS, either in what they wrote or spake. The testimony of Jesus is the spirit of proyhecy. From the first mention of the woman's seed, to his appearance in the flesh, the language of prophecy concerning him became more explicit and distinct. The blessing on JeHoVaH the God of Shem, seems to intimate designs of mercy towards his descendants. The promise to Abraham and his seed is more express. Abraham, understanding it as including the Messiah, believed, and it was counted to him for righteousness. He earnestly desired to see his day; he saw it, and rejoiced. Jacob's prophecy is still more explict and distinct. He foretells his being of the tribe of Judah, and that under his reign the Gentiles should be gathered. After this, the house of David is specified, as that from which the Messiah should spring. The Psalms abound in predictions concerning