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Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me. John 5:39.

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 us 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, 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 persons 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 shew 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 argument 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 Scripture, 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. After the destruction of Jerusalem, and the death of Gedaliah, the people that were left entreated 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 shew 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 pretenses. 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 ye 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 will not hearken unto thee, but we will certainly 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 pretenses 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 Scripture abounds with the severest threatening against those who presume to mock the all-seeing God. I shall only produce one passage from Ezekiel 14:5 : "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 ordinances of God, especially his public worship. These are the means which God has appointed, in which he has commanded us to wait, and where he is often pleased to be found, even by those who seek him not. But I would entreat such persons seriously to consider the dreadful condition they would be in, if death should surprise them in such a state of insincerity as renders their very prayers and sacrifices "an abomination to the Lord," and perverts those things which are designed for their advantage, into an occasion of their falling.
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A second thing necessary is Diligence. This, with the former, is finally 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;" Proverbs 2. The wisdom of God, in which we are concerned, is contained in his word. The best understanding is to keep his commandments; Psalms 111:1-10.; 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, is borrowed from the practice of miners: it implies two things, to dig and to examine. First, with much labor they pierce the earth to a considerable depth; and when they have thus found a vein of precious ore, they break and sift it, and suffer no part to escape their notice. Thus must we join frequent assiduous reading, with 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 Scripture, that God has in revealing it to us; which the Apostle thus enumerates: "All Scripture," or the whole Scripture, "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 Timothy 3. 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 disquisitions and criticisms that stop short of this, that do not amend the heart as well as furnish the head, are empty and dangerous, at least to ourselves, whatever use they may be of to others. An experience of this caused a learned critic and eminent commentator (Grotius), to confess, towards the close of his life, Vitam prorsus perdidi, laboriose nihil agendo! Alas! I have wasted my life in much labor to no purpose! But, on the contrary, when we are diligent and studious, that we may be better acquainted with the Divine 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 rivers of waters, which bringeth forth its fruit in due season; his leaf also shall not wither, and whatsoever he doth," under this influence, "shall prosper;" Psalms 1:1-6. 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." Psalms 119.

Humility is a third thing very necessary to a profitable perusal of the Scriptures. "God giveth his grace to the humble," James 4.: "He will guide the meek in judgment, he will enlighten the simple in his way," Psalms 25. The proud he resisteth, 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; but 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 11., 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 influence his judgment in religious matters; without knowing the utter inability of the natural man to discern the things of God, and without attending to those means the Scripture itself has 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 favoring 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 no longer read the Scriptures with indifference or prepossession, but with the greatest reverence and attention, and with the most enlarged expectation.
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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 hands; 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 stranger to prayer, is equally a stranger to God and to happiness, "like a wave of the sea driven with the wind and tossed," James one. Are any of you, my friends, unacquainted with prayer? Then are you without God in the world, without a guide in prosperity, without resource in distress, without true comfort in life, and, while you continue so, without hope in death. But especially, you are utterly unqualified to "search the Scripture." There is a veil upon the mind and heart of every man (as the Apostle assures us, 2 Corinthians 3.), so that he can neither see nor embrace heavenly truths, till this impediment is removed: the means of this is prayer. Therefore David says, "Open thou mine eyes, that I may behold wondrous things out of thy law," Psalms 119, He knew there were wonderful things contained in the law, but confesses himself incapable 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 it no where else: for "every good and perfect gift is from above, and cometh down from the Father of lights," James 1., who hath said, "If any man lack wisdom, let him ask of God." A critical knowledge of the original languages, a skill in the customs and manners of the ancients, an acquaintance with the Greek and Roman classics, a perusal of councils, fathers, scholiasts, and commentators, a readiness in the subtitles of logical disputation; these, in their proper place and subservience, 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 earnestly than those who understand nothing but their mother-tongue; I make no scruple to affirm, that all his apparatus of knowledge 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 mercy's sake, Psalms 31. 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 him to adore the depths of Divine wisdom, and to long for that 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 Corinthians 13:1-13.

II. I proceed to the second thing proposed, To shew how the Scriptures testify of Christ. In general, it may be said, that he is the main design and subject, both of the whole Scripture and of each particular book. This will be easily allowed of the New Testament, but is not so obvious with regard to several parts of the Old: I hope therefore it will not be unacceptable to those who love the word of God, if I consider this point something at large, and help them to discover the Lord Jesus Christ in almost every page of the Bible. This will be a new inducement to them to search the Scriptures, when they shall perceive that many passages which they were accustomed to read with indifference, as hardly able to discern any wisdom or meaning in them, do directly testify of Christ.

What is expressed in the Old Testament (for of this I am now to speak) concerning Christ, may be reduced to three heads; prophecies, types, and ceremonies. To open and trace these in their proper extent, would require volumes; but it is only a hint of each that the bounds of our present meeting will permit me to offer.

The first glimmering of light which dawned upon a lost world was that promise (for I consider the promises as a branch of prophecy) which God (who, in the midst of "judgment, remembers mercy") made to the woman, that "her Seed should bruise the serpent's head," Genesis 3. 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," Proverbs 4. In the time of Noah, the Hope and Desire of all nations was restrained to the line of Shem, Genesis 9., and afterwards more expressly to the family of Abraham: when this divided into two branches, God, to shew 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," Genesis 28. Jacob had twelve sons, which made a still more explicit restriction necessary: accordingly, the patriarch, before his death, declared this high privilege of perpetuating the line of the Messiah was fixed in the tribe of Judah, Genesis 49.; and the time of his advent was obscurely marked out, by the promise, "that the scepter should not depart from Judah till the Shiloh come." The last personal limitation was to David, 1 Chronicles 17.; 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 Potter's 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.
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The types of Christ in the Old Testament may be considered as twofold,--personal and relative: the former describing, under the veil of history, his character and offices as considered in himself; the latter teaching, under a variety of metaphors, the advantages those who believe in him should receive from him. Thus Adam, Enoch, Melchizedec, Isaac, Joseph, Moses, Aaron, Joshua, Samson, David, Solomon, and others, were, in different respects, types or figures of Christ. Some more immediately represented his person; others prefigured his humiliation; others referred to his exaltation, dominion, and glory. 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 Messiah 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, Galatians 3.: 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, had 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 1, derived their efficacy from him, and received their full accomplishment in him.

Thus the Old and New Testament do mutually illustrate each other; nor can either be well understood singly. The Old Testament, in histories, types, prophecies, and ceremonies, strongly delineate Him who, in the fulness of time, was to come into the world to effect a reconciliation between God and man. The New Testament shews, that all these characters and circumstances were actually fulfilled in Jesus of Nazareth; 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. twenty one., that Abraham had two sons: Isaac, the child of the promise, the son of his old age, by his wife Sarah; and Ishmael, born some. years before, of Hagar, the handmaid, and servant of Sarah; that the latter, with his mother, were cast out of the family: the occasion some would think trivial, the anger and jealousy of Sarah, because Ishmael had mocked her son. But when it was grievous to Abraham to put them away upon so slight a ground, God himself interposed, and commanded him to comply with her desire. Had we heard no more of this, it is likely we should have considered it as a piece of family history, of no very great importance but to those who were immediately concerned in it. We should, perhaps, have wondered to find so much said upon such a subject, in a book which we profess to believe was written by Divine inspiration; we should probably have presumed to arraign the Divine Wisdom, in descending to particulars, in which, according to our views of the fitness of things, we could discern nothing either interesting or instructive. To guard us from these rash mistakes, to explain the true meaning of this particular transaction, and at the same time to furnish us with a key for understanding many passages of the like nature, in which human wisdom can discover neither beauty nor benefit; it has pleased God to favor us with an infallible exposition of the whole matter. Not for the sake of Abraham, or Isaac, or Ishmael, or Hagar, was this recorded; much less merely to gratify our curiosity. No: "These things," saith the Apostle Paul, "are an allegory; for these are the two covenants; the one from Mount Sinai, which gendereth to bondage, which is Agar. For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem, which is above, is free, which is the mother of us all. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now. Nevertheless, what saith the Scripture? Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir with the son of the free-woman. So then, brethren, we are not children of the bond-woman, but of the free;" Galatians 4. I must not detain you by showing at large how the Apostle teaches us to discover the spirit and privileges of the Gospel, together with what all who truly receive it must expect to encounter, in a passage which we might otherwise have thought superfluous, if not impertinent. Keep this in your mind when you read the Scripture. Assure yourselves, that there is nothing vain or useless in the word of God. Compare one place with another; the Law with the Gospel, the Prophets with the Evangelists: pray unto God that he would open your understandings to understand the Scriptures, as he did for the disciples, Luke 24.; and in a little time you will find, that Christ is not only spoken of in a few verses, here and there, but that, as I said before, he is the main scope and subject of every book, and almost of every chapter.
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I would add an instance or two of the meaning of the ceremonies, to what I have observed of Hagar in reference to the types. In the law of the Passover, it was especially enjoined, Exodus 12., that not a bone of the paschal lamb should be broken. Now, who would have thought that this referred to Christ? yet we see the Evangelist expressly applies it to him, and is filled with wonder at the accomplishment. The legs of those who were crucified at the same time were purposely broken, John 19.; but our Lord was passed by; and that it should be so, was intimated near fifteen hundred years before, in this charge concerning the lamb. Again, we find that in several places, where a bullock was commanded to be slain for a sin-offering, it is enjoined, that the flesh and the skin should be burnt without the camp; and from the Epistle to the Hebrews 13., we learn, that this was not a slight or arbitrary circumstance. We have there this explication: "For the bodies of those beasts whose blood is brought into the sanctuary, by the High Priest, for sin, were burnt without the camp: wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth, therefore, without the camp, bearing his reproach." I must not enlarge any farther, or it were easy, by the clue the Apostles in their writings have given us, to trace the important meaning of many of those institutions, which scoffers, who are wise in their own conceits, though neither acquainted with themselves nor the subject, presume to censure as frivolous. The sense of the sacred writings lies too deep for a captious, superficial, volatile survey; it must be a search, a scrutiny; a humble, diligent, sincere, and persevering inquiry, or no satisfaction can be expected.

The import of the Scripture testimony concerning Christ, which was the third thing I proposed to speak of, must be deferred to another opportunity. I hope what has been already said, may, through the Divine blessing, engage you to "search the Scriptures." Remember it is the command of our Lord Jesus Christ: it is the only appointed way to the knowledge of Him, whom to know, so as to love, serve, and obey him, is both the foundation and the sum of our happiness here and hereafter. We, as well as the Jews, think we have eternal life in the Scripture, and shall, like them, be inexcusable and self-condemned if we neglect it. Let us not be like fools, with a prize, an inestimable prize, in our hands, but without heart or skill to use it. Better it would have been for us to have lived and died in the wilds of America, without either means of grace or hopes of glory, than to slight this record which God has been pleased to give us of his Son. But happy the man whose delight is in the law of his God! He has sure direction in every difficulty, certain comfort in every distress. The beauty of the precepts are preferable in his eye to "thousands of gold and silver," Psalms 119. The comforts of the promises are sweeter to his taste, "than honey or the honey-comb," Psalms 19:1-14. He is happy in life; for the word of God is to him as a "fountain of living water." He shall be happy in death; the promises of his God shall support him through that dark valley: and he shall be happy for ever in the presence and love of Him for whose sake he now searches the Scripture; "whom having not seen," 1 Peter 1., yet, from the testimony there given of him, "he loves; in whom, though now he sees him not, yet, believing, he rejoices with joy unspeakable and full of glory."

Pleraque autent (si detur libere loquendi venia) quae etiam in Theologicis scholis tractantur, et magno cure apparatu et strepitu docentur et dis-putantur,, spinosum forte acumen habent, sed simul certe spinosam sterilitatem: lacerare et pungere possunt, animos pascere non possunt: "Nemo enim ex spinis uvas colligit unquam, ant ex tribulis ticus." "Quorsum alta (inquit quidam) de Trinitate disputare, si careas humilitate, et sic Trinitati displiceas?" Et apte St. Augustinus ad illud Essiae, "Ego Dens tuns docens te utilia;" "utilia (inquit) docens, non subtilia." Et hoc est quod opto et oro; ut nobis pro modulo nostro subdocentibus, ille efficaciter vos perdoceat, qui cathedram in coelo habens, cords docet in terris. --Archiep. Leighton. Praelect

Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me. John 5:39.

In a former discourse on these words, I mentioned four things as highly requisite, if we would acquire a useful knowledge of the Scripture; sincerity with respect to the end, diligence in the use of means, a humble sense of our own weakness, and earnest prayer to God for the assistance of his grace and Spirit. To engage us to this practice, and perseverance therein, I next considered how the Scriptures, when properly searched into and compared, do clearly and in every part testify of Christ, that he is the end of the Law, the sum of the Prophets, the completion of the promises, the scope of the types and ceremonies, and the great object of the whole Old-Testament dispensation. I am now to say something to the third point I proposed;
III. Concerning the import of the testimony the Scriptures bear to Christ.


The principal difficulties on this head are, where to begin on a subject absolutely boundless; and what to select that may be most suitable and useful to this assembly, from the immense variety of topics that offer. For this being the great end and design of the Scripture, to proclaim the excellency of Christ Jesus our Lord, "that we through him may have strong consolation," Hebrews 12., it is inculcated in so many places, set in such a diversity of views, and couched under such deep and comprehensive expressions, that not only our present opportunity, but my whole future life, would be too short, if I would collect, state, and explain, all that properly belongs to this single article. For order's sake, I shall reduce the little I must say at this time to three or four distinct particulars, what the Scripture testifies of Christ, as to his person, his offices, his power, and his love.

When we hear of some great undertaking to be performed, we inquire of course about the person who is chiefly concerned in it; so, when we are told of the mighty works Jesus Christ engaged to perform, to redeem a lost world, to satisfy Divine justice, to make an end of sin, to abolish death, and to bring life and immortality to light; the first question that occurs is, Who is he? "Search the Scriptures," and you will have a clear and decisive answer. The Prophet Isaiah, rapt into future times, describes him thus: "Unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulder; and he shall be called, Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace," Isaiah 9:6. The union of the Divine and Human natures in the Messiah is so strongly asserted, the names and attributes of God are so clearly ascribed in this passage, to one who should be born into the world, that he who runs may read; the wayfaring man, though a fool," must understand it; and it requires a considerable share of unhappy ingenuity to wrest the words to any other than their obvious meaning. This text, if it stood alone in the Bible (supposing the Scriptures to be a revelation from God), would be a full warrant, and a firm foundation, for that great point of Christian faith and doctrine, That Jesus Christ is very God and very man; or, as the Apostle better expresses it, "God manifest in the flesh." But it is not alone: on the contrary, the Messiah is seldom mentioned, but something is either said of him, or referred to him, which teaches us the same important truth. "Behold the days come," (saith the Lord by Jeremiah, chap. twenty three.) "that I will raise unto David a righteous Branch; and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS." Isaiah in general styles him, "A Child to be born;" Jeremiah more particularly, "A Branch of David." Isaiah ascribes to him the name of "The Mighty God;" Jeremiah says, he shall be called "The Lord our Righteousness." You have the word LORD in capital letters here, as in other places where it is in the original JEHOVAH. Some of the names of God are occasionally applied to inferior subjects; angels, to magistrates, and sometimes to idols. But Jehovah is allowed by all to signify the essential and incommunicable name of the Most High God. Yet this is not the only place where it is expressly and directly applied to the Messiah. David himself speaks to the same purpose: "The Lord said unto my Lord, Sit thou at my right hand," Psalms 110:1-7. That the Messiah was to be David's Son, was known and acknowledged by the Jews in our Savior's time; but how he could be the Son of David, and yet his Lord, was a difficulty that utterly posed and silenced the most learned Rabies and Scribes among them; because, being destitute of that sincerity and humility we have before spoken of, they could not understand the Scriptures, which were read in their synagogues every day.
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Now, although this important doctrine was not to be discovered by the light of nature, or the powers of human reason, yet, since it has pleased God to make it known to us, our reason, humbly tracing the steps of Divine revelation, can easily prove the expedience, and even the necessity, that it should be so. When we are informed from Scripture, that all mankind being sunk into a state of sin and misery, God had in great mercy appointed a person to atone for the one, and deliver them from the other; we may safely, from these principles, infer, by our own reason, 1st, That this person cannot be mere man: for as the whole human race, and consequently every individual, is supposed to be previously involved in the same circumstances of guilt and condemnation, it is impossible that any one of these should be able either to answer or satisfy for himself, much less be qualified to interpose in behalf of another. From hence reason may ascend a step higher, and conclude, 2d, That no mere creature, however great and excellent, can undertake this part: for the two great points necessary in order to our redemption to satisfy the justice of God, and to restore the divine image in man are either of them beyond the sphere of finite power. We read in the Scripture of angels, archangels, thrones, principalities, and powers; and from several texts we may collect, that their number and excellencies are beyond any conceptions we can form. Could we suppose that the virtues and endowments of all these various and exalted beings were united and centered in one of them; however glorious this being would be in other respects, when we consider him as a creature of the Divine power, he will be found to be as unfit, and as unable, to interfere in the behalf of sinful man as the meanest worm that crawls upon the earth. It is the duty of every being, great and small, to be entirely devoted, according to the extent of its capacity, to the service and glory of its great Creator: therefore an angel is no more capable than a man of performing the smallest work of supererogation. The highest archangel could not magnify the law of God, and make it honorable on the behalf of man, being already bound thereto for himself: much less can we suppose such a being capable of expiating the sins of mankind by suffering. If Divine justice insisted on a propitiation, it must follow, that nothing less than an equivalent could be accepted. But what would be the temporary sufferings of a creature, or of all creatures, in this view? A finite satisfaction, however heightened and exaggerated, would at last be infinitely short of the demand. As to the other branch of redemption, the restoration of the image of God in the soul, I need only mention it; for it appears, at first glance, that this must be the prerogative of Divine power alone to effect. It remains, therefore, that the deliverance of mankind could be attempted only by Him who, we are assured by the Apostle, agreeable to the passages already cited, is over all, God blessed for ever.

That the Son of God should take upon him the nature and circumstances of our humanity, sin excepted, in order to atone for our transgressions, is indeed such an instance of condescension and love, as must for ever dazzle and astonish the brightest understandings. It is true, some persons in these refined times, affect to speak of this point with admirable coolness and precision. But in the beginning it was not so. Either the Apostle Paul was less master of his temper, or more unequal to sublime speculations, than these gentlemen, or else we must allow he had a very different view of the subject; for he cannot mention it without appearing to be transported, and (if I may use the expression) swallowed up by the thought: his ideas seem too great for words; and it is well if his best attempts to explain himself have not exposed him, in the judgment of some of his readers, to the charge of solecism. However, though this doctrine, above any other, is a proof that God "is able to do for us exceeding abundantly, beyond all we could ask or think," it is not, upon the premises I before mentioned, in the least repugnant to right reason; rather it is exactly calculated to remove all those surmises which would arise in the mind of a reasonable sinister, upon the first intimation of possible forgiveness. In our nature Christ fulfilled the law which we had broken; he sustained the penalty we had incurred; he vanquished the enemies we had to encounter; he trod the path which he has marked out for us; he is entered in our name into that heaven he has promised us; and retains a sympathy with us in all our sufferings and temptations, "in as much as he himself has suffered, being tempted," Hebrews 2.

I am next to consider the testimony of Scripture concerning the offices of Christ. These are, in general, included in the character of Mediator. "There is one God, and one Mediator between God and man, the man Christ Jesus," 1 Timothy 2:1-15. In this word is summed up all that Christ has done, now does, or will do hereafter, either on the part of God or man. But, for our better apprehension, it is proposed to us under three distinct and principal views, answerable to the three particulars in which the misery of fallen man does principally consist.
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And first, Man having departed from God, "became vain in his imaginations, and his foolish heart was darkened," Romans 1.; so that he totally lost the knowledge of his Creator, and how entirely his happiness depended thereon. He forgot God and himself, and sunk so low as to worship the work of his own hands. His life became vain and miserable; in prosperity, without security or satisfaction; in adversity, without support or resource; his death dark and hopeless; no pleasing reflection on the past, no ray of light on the future. Such was the unhappy case when Christ undertook the office of a Prophet; in which character, under various dispensations, first by his servants inspired of old, and afterwards more clearly in his own person, and by his Apostles, he has instructed us in the things pertaining to our peace; not only renewing in us the knowledge of the true God, which, where revelation prevailed not, was universally lost out of the world, but disclosing to us the counsels of Divine love and wisdom in our favor, those great things "which eye hath not Seen, nor ear heard," and which never could have entered "into the heart of man to conceive," had not he who, dwelt in the bosom of the Father declared them to us. We can now give a sufficient answer to that question, which must have for ever overwhelmed every serious awakened mind, "Wherewithal shall I appear before the Most High God," Micah 6. We have now learnt how God can declare and illustrate his righteousness and truth, by that very act which, without respect to satisfaction given, would seem the highest impeachment of both; I mean, his justifying the ungodly. We have now a glass by which we can discover the presence of the Creator in every part of his creation, and a clue to lead us through the mysterious mazes of Divine providence. But who can enumerate the various, the important, the interesting lessons we receive from this Heavenly Teacher, when, by the influence of his Holy Spirit, he powerfully applies his written word to the hearts of his real disciples, who search the Scriptures with a sincere desire to be made wise unto salvation! Whatever is necessary to make life useful and comfortable, and to gild the gloom of death with the bright prospect of a glorious immortality, is there contained: so that, instructed by these writings alone, a poor illiterate mechanic has been often enabled to converse upon a dying bed with more dignity, certainty, and influence, than any, or all the philosophers, ancient or modern, could attain.

But, besides the natural ignorance of fallen man, he was chargeable with aggravated guilt. Guilt and ignorance are reciprocally causes and consequences of each other. Every additional guilt tends to increase the stupidity of the human soul; and every increase of this increases, in the same proportion, the natural indisposition for the practice or the love of virtue; makes the soul more blind to consequences, more base in its pursuits, and thus become a more willing and assiduous servant of iniquity. No wonder, therefore, that when the understanding was totally darkened as to the knowledge of God, the will and affections became wholly disobedient to his law. But when a Divine light has, in some measure, discovered the heart to itself, and at the same time set an offended God in view, every such sensible sinner would undoubtedly imitate our first parents, and fly (were it possible) from the presence of his Maker and his Judge. "I heard thy voice," says Adam, "and I hid myself, for I was afraid," Gen. three. Vain attempt; and, if it was practicable, a dreadful alternative, since absence from God imports the utmost misery to a creature who can be happy only in his favor. But here the Scriptures bring us unspeakable comfort, testifying of Christ as our great High Priest. To point out and illustrate this part of his character, is the chief end and design of the whole Levitical law; the main points of which are explained, and applied to our blessed Lord throughout the Epistle to the Hebrews. The principal parts of the priest's office were, to sacrifice in behalf of the people, to make atonement, to pray for them, and to bless them in the name of the Lord. No sacrifices could be offered or accepted; no blessings expected, but through the hands of the priests whom God had appointed. Thus Christ, the High Priest of our profession, offered himself a sacrifice without either spot or blemish; he entered with his own blood within the vail, to the immediate presence of our offended God; and through him peace and good-will is proclaimed to sinful men. He continues still to exercise the other part of his appointment; he makes continual intercession for his people; he presents their prayers and imperfect services acceptable before the Throne; he gives them confidence and access to draw nigh to God; and he bestows upon them those gifts and blessings which are the fruits of his sufferings and obedience. The Levitical priests were, like their people, sinners; and were therefore constrained first to make atonement for themselves; they were mortal, therefore their service passed from hand to hand; their sacrifices were imperfect, therefore needed continual repetition, and had at last only a typical and ceremonial efficacy; "for it was not possible that the blood of bulls and goats," Hebrews 9, 10., could remove either the guilt or pollution of sin. "The law made nothing perfect." But Jesus, the "Mediator of the New Covenant," is "such a High Priest as became us; holy, harmless, undefiled, separate from sinners; who needeth not (as those of old) to offer sacrifice first for his own sins, and then for the people; for this he did once, when he offered up himself," Hebrews eight. The great inference from this doctrine, several times repeated by the Apostle in a variety of phrase, is, That we may now have boldness to appear before God, that our prayers and services are pleasing in his sight, and all the blessings of grace and glory ready to be bestowed on us, if we faithfully apply for them, through the merits of his Son.
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Once more: Man is not only ignorant of God and himself, and too full of guilt to plead in his own name, but he is likewise weak and defenseless; unable to make his way through the opposition that withstands his progress to eternal life, or to secure him from the many enemies "that rise up against him," Psalms 3:1-8. We read, that when the Gibeonites made a league with Joshua, Joshua 9., which was the only step could save them from utter ruin, the neighboring states and cities all united to destroy them; so the soul that is desirous to submit to Jesus Christ, immediately finds itself in the midst of war: the world, the flesh. and the devil, unite their forces, either to recall such a one to the practice and service of sin, or to distress him to the uttermost for forsaking it. And none could support this conflict, if not themselves supported by a higher hand. But Jesus, the anti-type of Joshua, the true Captain of the Lord's hosts, reveals himself in his word as the King of his Church. He can inspire the fainting soul with unseen supplies: he, "when the enemy comes in like a flood," Isaiah 59., can by his Spirit lift up a standard against him; he can take the prey even cut of the hand of the mighty. He has said it of his church in general, and he will make it good to every individual that trusts in him, that the gates of hell shall never prevail against them. What though a sense of the guilt and remaining power of sin often fills the humble soul with inexpressible distress! He that stills the raging of the sea, and the violence of the winds, with a word, can, with equal ease, calm all the unruly motions of the mind. What though the world opposes in every quarter, and presents snares or terrors all around! what though rage or contempt, threats or allurements, are by turns, or all together, employed to ruin us! Behold, "greater is he that is in us, than he that is in the world," 1 John 4.; Christ has "overcome the world for us," John 16., and has promised to make us conquerors, yea more than conquerors, in our turn. What though "the devil goes about like a roaring lion, seeking whom he may devour!" 1 Peter 6. It is an argument of the strongest kind for watchfulness and prayer; but we need not fear him: the "beloved of the Lord shall dwell in safety," Deuteronomy 33.; "the Lord shall cover him all the day long; he shall deliver him from the snare of the fowler," Psalms 41:1-13. "His truth shall be a shield and buckler," to all who enlist under his banner; and at length, yea shortly, "the God of peace shall bruise Satan under our feet." Romans 16.

It is thus the Scriptures, to help the weakness of our apprehensions, testify of Christ, under the threefold view of Prophet, Priest, and King of his people. These are his principal and leading characters, which include and imply the rest; for the time would fail to speak of him, as he is declared to be their Head, Husband, Root, Foundation, Sun, Shield, Shepherd, Lawgiver, Exemplar, and Fore-runner. In brief, there is hardly any comfortable relation, or useful office, amongst men; hardly any object in the visible creation, which either displays beauty, or produces benefit, but what is applied in the word of God, to illustrate the excellence and sufficiency of the Lord Jesus Christ. The intent of all is, that we may learn to trust him, and delight to serve him; for these must go together. Whoever would be benefited by his mediation as a Priest, must submit to his instructions as a Prophet, and yield him universal obedience as a King. Fatal are the mistakes in this matter now in the world. Some talk highly of the death and sufferings of Christ, who are little solicitous to keep his commandments: others labor in the very fire to observe his law; but "being ignorant of God's righteousness, and going about to establish their own," Romans 10., they labor to no purpose. Dependence on the merits of Christ, and obedience to his commands, are inseparably united; and only the man who aims at both, can attain to either.

I should now lay before you some Scripture testimonies of the power and love of Christ; but I have anticipated this part of my subject in what I have already said. His Divine nature proclaims his power, his offices display his love. We have seen, that he emptied himself of his eternal glories; that "he bowed the heavens, and came down in the form of a servant;" that he submitted to all imaginable sufferings; all that the malice of men, all that the avenging justice of God, could inflict: and, having by this means opened the kingdom of heaven, and taken possession there, in behalf of all believers, he has caused the glad tidings of salvation to be published through the world, declaring, that "whosoever cometh to him (without one exception), he will in no wise cast out;" John 6. Are not these proofs of unspeakable, unexampled love? We have seen, that he fully performed the work he undertook; "that he has made an end of sin," Daniel 9.; "brought in an everlasting righteousness, spoiled principalities and powers," Ephesians 2.; "triumphed over all our enemies, broke down the partition-wall, and brought life and immortality to light by his Gospel," 1 Timothy 1. We read, that he is exalted highly; that God has given him "a name that is above every name," Philippians 2.: that he is "far above all principality, and might, and dominion:" and what more can be said of his power? Read his own declaration, "All power is given to me in heaven and in earth," Matthew 28. Were these two points, the power and the love of Christ, rightly understood, and fully believed, earth would be full of heaven. But, alas! we are fools, and slow of heart, to receive all that Moses and the Prophets, Luke 24., the Evangelists and Apostles, have written for our instruction. From hence proceeds our indifference, and that we need so much to be pressed to search the Scriptures, though we readily acknowledge that in them we have the words of eternal life.
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IV. It remains therefore, in the fourth and last place, that I add a few words to recommend and enforce the command in the text, "search the Scriptures," from the argument there subjoined, "for in them ye think ye have eternal life :" and we think right; for it "is eternal life to know the only true God, and Jesus Christ, whom he hath sent," John twenty seven.: and every article of this knowledge is contained in the Old and New Testament; nor can any part of it be met with any where else. Yet let conscience judge this day, as in the presence of "the living God, the Searcher of hearts," before whom our private judgments must shortly come under a review: has any book a smaller share of the time, the memory, or the affections of many of us than this book of God? Do not the successive returns of business and amusement so far engross our time, and our thoughts, that we have either no leisure or no disposition to attend to the things which pertain to our peace? Consider, "in them we think we have eternal life." We know we are posting to eternity as fast as the wings of time can carry us; we know, that the consequences of our behavior in this span of life will attend us into an invisible unalterable state; and we confess, that the necessary directions for our conduct in these most important and precarious circumstances, are to be found only in the Bible: what words then can describe our fatal insensibility, if, all this acknowledged, we have no heart to consult, or to value, this inestimable treasure put into our hands?

Many inquiries, more curious than useful, have been started concerning the Divine procedure with the heathen nations, and those who never heard of the Gospel of peace. "The Judge of all the earth will (undoubtedly) do right," Genesis 28., and will be justified at the great day, when every man shall receive according to his works. Till then we must wait for the knowledge of what he has not seen fit to reveal. But thus much he has already told us, that, however it may go with those who know not the Gospel, dreadful will be the doom of those who, having it published among them, refuse to obey it. "The servant who knew not his master's will shall be beaten with few stripes," Luke 12. But this will not be our case; at least our ignorance will be rather an aggravation than an excuse; a willful, obstinate, infatuated ignorance. We have the words of eternal life in our hands, "line upon line, precept upon precept;" but how do we imitate those (whom perhaps we have been ready to blame) spoken of in the parable, who, when they received a kind and gracious invitation to a royal feast, made light of it, and "all with one consent began to make excuse!" Luke 4. It is easy to apply this to the Jews of old: so David could clearly judge in the case of the rich man who killed his poor neighbor's lamb, 2 Samuel 12.; but had not the Prophet helped him, he would not have collected that he himself was the person intended. But to bring the general truths of Scripture home to the heart is the work of God; and perhaps, while I am speaking at random, he may rouse the consciences of some to say in particular, Thou art the man. Then they will soon see how much it behooves them to search the Scriptures, when they understand the weighty meaning of the words, eternal life.

Some of us, I hope, do already make conscience of frequent reading the Scriptures; but let us remember the force of the word search. It is not a careless superficial reading, or dispatching such a number of chapters in a day, as a task, that will answer the end. I have already reminded you, that it is a business will need your best application; a serious, impartial, humble, persevering inquiry, accompanied with earnest prayer for the light and assistance of God's Holy Spirit. When we set about it in this method, we shall soon find happy effects; pleasure and instruction will go hand in hand, and our knowledge advance as the growing light. The precepts shall inspire us with true wisdom; teach us how to order all our affairs respecting both worlds, to fill up our several stations in life with propriety, usefulness, and comfort; and to avoid the numerous evils and distresses which those who live by no rule, or by any other rule than God's word, are perpetually running into. The promises shall be a support in every trouble, a medicine in every sickness, a supply in every need. Above all, the Scriptures will repay our trouble, as they testify of Christ. The more we read of his person, offices, power, love, doctrine, life, and death, the more our hearts will cleave to him: we shall, by insensible degrees, be transformed into his spirit. We shall, with the Apostle, say, "I know in whom I have believed," 2 Timothy 1. Every thing we see shall be at once a memorial to remind us of our Redeemer, and a motive to animate us in his service. And at length we shall be removed to see him as he is, without a cloud, and without a vail; to be for ever with him; to behold, and to share the glories of that heavenly kingdom "which (Matthew 25.) he has prepared (for his followers) from before the foundation of the world." Amen.