SECTION III. The use and importance of sacrifice consi- Other remarkable instances of omission in the Mosaic code, ex- plained on the principle which has been applied to the omis- Page 239, line 18. Before" the old sacrificial system" insert" the of- Page 243, line 15. For "that" read "the" Page 269, line 12. For "incontestibly" read "incontestably" Page 270, line 9. Before "cannot" insert "that it" Page 311, line 10. Omit "also" CHAPTER I. THE SUBJECT OF INQUIRY STATED. THE volume of holy Scripture unfolds to the knowledge of mankind a wonderful scheme of redemption, which has been appointed by God as the means of their deliverance from the penalties incurred by sin. This scheme is represented to have taken its rise immediately after the first transgression, and to have received its accomplishment in the publication of the Gospel. Its beginning, the progressive stages of its advancement, and its completion, are discovered to us in many successive revelations, which have been, at different periods extending through a long tract of time, communicated to the world by men divinely inspired and authorized. Whatever variety may exist as to the time and circumstances of these several communications, it may reasonably be expected, that they should all agree in their reference to one great design of benevolence to the human race. And this expectation will not be disappointed by an examination of the holy Scriptures; provided that such examination be conducted with that attention, that candour, and that deep humility, which are justly due from a creature in contemplating the ways and counsels of the all-wise and perfect Governor of the world. The reference for which we contend may not, indeed, on a separate consideration of each distinct portion of these writings, be always equally manifest; but the truth of the principle will be readily acknowledged, if we bear in mind, as we ought to do, that every revelation of the divine will which is therein recorded, however partial and restricted in its primary aspect, is to be regarded as having a connexion, nearer or more remote, with that comprehensive purpose of mercy to fallen man which was to receive its completion in the Gospel. Viewing, then, the several communications of divine truth which compose the body of Scripture, as having one common end, and all of them uniting ultimately in the same design; we might, on the principles of natural religion, be led to suppose, that the substance of each revelation would be the same. Such an expectation might arise from considering, on the one hand, the attributes of God, who is the author of revelation; and on the other, the nature of man, for whose benefit the revelation is intended. As to the former, natural religion would teach us the unchangeableness of the Deity; it would dispose us to believe in his absolute perfection; and would consequently lead us to regard him, as exempt from those capricious movements, and that irregularity of conduct, which result from the frail and disordered constitution of human minds. Hence, from a contemplation of the divine nature, might we frame an inference, that the benevolence of God to his rational creatures, and his provisions for their welfare, would be at all times perfectly unvaried and uniform. Then, again, with respect to the nature of man: that would occur to our own observation and expe rience, as wearing the same complexion in all ages of the world, deriving its happiness from the same sources, susceptible of the same incitements to duty, endued with the same capacities, subjected to the same dangers, and in need of the same consolations. Hence it would appear reasonable to conclude, that religious truth, in the fullest extent of its discovery, would be at all times equally influential on his practice and conducive to his welfare. On this combined regard to both the dispenser and the recipient of divine revelation, we might frame an expectation, that every communication from God to man, in which the general interests of man are concerned, would be the same, as to the matter, degree, and extent, of the knowledge conveyed ; however such communications might be diversified as to the time and manner of their being imparted. Such are the expectations which might arise from viewing the subject simply in itself, and abstractedly from that information which we possess respecting the actual proceedings of the Deity. But here we meet with a striking example of the incompetence of human reason to frame an estimate of the methods, which, under any given circumstances, would be adopted by the Supreme Being, in order to the accomplishment of his wise and merciful designs. For it is undeniable, that the measures of knowledge afforded by divine inspiration to various ages of the world have been very unequal. This inequality discovers itself as to many points in which the happiness of man is very deeply interested. At various epochs in the progress of the sacred history, the light of divine revelation hath opened into greater degrees of clearness; the views which it has unfolded to one age, have been far more full and distinct than any discoveries which had been made to foregoing generations; till at length it burst forth in its greatest splendour in the sunshine of the Gospel, laying open a scene of joy, consolation, and hope, which before that time had either been wrapped in total darkness, or else imperfectly beholden through the medium of type and prophecy. This observation applies with particular force to the doctrine of a future state of reward and punishment. If man is destined for eternity; if he shall hereafter be judged according to his works; if the present life be a state of probation, on which the happiness or misery of a future will depend; can it be disputed that he is deeply concerned in the knowledge of these trutbs? Is it not most highly important to him, that he should regulate his conduct with an eye to that retribution which awaits him? that he should be aware of the great interest which he has pending, and alive to the awful necessity of securing it? His future and eternal condition, whether of reward or of punishment, must appear to depend in some degree on the previous knowledge which he has respecting it. Even if we look no further than the present life, still the unspeakable value of this doctrine must be manifest; whether we regard the restraint which it imposes upon wickedness, the firm support which it yields to innocence and virtue, or the consolation it administers under the sufferings and sorrows incident to our mortal state. |