at the same time robs the Christian Religion of its spirituality, or in the words of Dr. Watts, "sinks the glories of the Gospel Dispensation below its original design," has been proposed to the inquirer after Truth for his acceptance, with a specious shew of liberality, -a system which has led more to Deism and entire self-dependence in the work of Religion, than to the puré vital spirit of the Gospel.

And we may perceive the dilemma in which not only those are placed, who, professing themselves Deists, assert what they call "a natural Conscience to be sufficient, and Christianity to be as old as the Creation," without any miraculous and super-natural display of the Divine will to benighted mankind; and yet deny an operative internal Spirit of God— viz. that of Jesus Christ to be universally diffused amongst men: but those also, who, professing themselves Christians, assert a revelation from above to be necessary to the work of Salvation, and to include in its design, universally Jews and Gentiles; and yet confine this revelation, with its benefits, to the medium and local influence of a Written Record. The first make nothing of that omnipotent effective Word, in the beginning with God, without which no blessing, moral or physical, ever was, or can be attained; and the last nullify in effect the Spirituality of the Gospel Dispensation, which came to direct mankind from types and ceremonies, and written ordinances, to the living eternal substance of all true Religion-to the law written in the heart,-to the kingdom of Heaven

within them, to the Grace of God which hath appeared unto all men,-to the anointing that needeth no man's teaching,—to the spirit that quickeneth,—to the light that lighteth every man that cometh into the world,-to the implanted word, the incorruptible seed,-to CHRIST WITHIN, the Hope of Glory, the Power of God, and the Wisdom of God,-THE WONDERFUL COUNSELLOR, THE MIGHTY GOD, THE EVERLASTING FATHER, AND THE PHINCE OF PEACE.

After what has been said, I apprehend, it will scarcely be necessary for me to attempt to prove, that the Spirit was in all the Lord's Prophets, and operated, before the outward appearance of Christ, in the hearts of men universally, by its immediate power. For it is clearly implied in Scripture that the spirit of God strove with the rebellious, so long as their thoughts and imaginations were not wholly turned to evil; and that it dwelt with the righteous as their director and comforter from the beginning. On the latter head we have the most ample testimony from some of the Prophets themselves.

"The Lord God and his Spirit hath sent me,” saith Isaiah. 48. 16. "The Spirit entered into me when he spake to me," saith Ezekiel. 2. 2. 3. 24. Of Daniel it was testified (by a heathen indeed), that "in him was the Spirit of the Holy Gods." Dan. 4. 8.

The Psalms of David sufficiently proclaim, that he was under the same Divine influence. He prays that the Holy Spirit may not be withdrawn; petitions for its return; supplicates for its Divine aid; and rejoices

in its holy consolations. Moreover, Christ himself declares, that "David in spirit calleth him Lord." Mat. 22. 43.

"For many years," says Nehemiah, "didst thou forbear them, and testifiedst against them by thy spirit in thy prophets." Nehem. 9. 30. And Zechariah,The words which the Lord of Hosts hath sent in his Spirit by the former prophets." Ch. 7. 12. These examples are sufficient to show that, it was by the Spirit, God revealed his will to the Prophets.

It is clear, therefore, that the passage in John, where he says, the Spirit was not yet come," cannot possibly mean the actual commencement of Divine Revelation by the Spirit; but must refer to that extraordinary effusion of this heavenly gift which took place on the day of Pentecost, that was promised to the disciples by their Lord and Master on the eve of his crucifixion; and perhaps to the Gospel Dispensation, as a spiritual one, open to all men, contrasted with the ceremonial and partial dispensation of the Law. Indeed, it is clear, that every renewed influence of the Spirit was considered a new gift: and that no true spiritual gift could be retained but by watching and prayer. It appears to have been long after Jesus had endowed his disciples with power to cast out evil spirits, and that some of them, having proved its efficacy, returned to him, in the joy of their hearts, saying "the devils are subject to us through thy name," that they relapsed into unbelief, so that they were not able to heal the young man who was a

lunatic: and their master told them, with a reproof, that it was because of their unbelief; for that "this kind goeth not out but by prayer and fasting:"—this miracle cannot be performed but by a renewed act of Faith, and by watching unto prayer.

II. With reference to the second point-the preexistence of Christ in his spiritual character, though it might be clearly established, by inference, from the Table; yet we have the direct testimony of Christ himself, as recorded by the four Evangelists, and allusions to it by two of the Apostles, Peter and Paul.

Christ saith, "I and my Father are one." John 10. 38; and again, "Verily, verily I say unto you, before Abraham was, I am." John 8. 58.

He also interrogates the Scribes and Pharisees respecting his Divine nature in these words: "What think ye of Christ? Whose Son is he? Whose Son is he? They say unto him, The Son of David. He saith unto them, How then doth David in Spirit call him Lord, saying,

sit thou on my right hand till I make thine enemies thy footstool?' If David then call him Lord, how is he is son?"

We may perceive and it is somewhat remarkable —that this was one of the last of those questions put to his enemies, which brought them to a stand, so that they could not answer him a word. And as it appeared to be his design that men should judge for themselves by inference from his miracles, whether he was the Messiah or not; so it appears to have been his design that they should judge by inference from the prophecy

of David, whether the Messiah was anterior to David or not, that is, in the beginning with God: and he urged the same truth more strongly in that declaration, that he was before Abraham; in order that they might clearly infer, he and the Messiah were one.

As if it had been said, The miracles which I do, prove that I am the Messiah; yet ye will not believe. David, by the spirit, calls the Messiah his Lord;' yet ye will not believe the Prophet. I myself declare that I was before Abraham; yet ye will not believe that I am the Christ, who, I have shewn you, was before David;-that I am truly the Messiah, that Seed promised to Adam, seen in the prophetic vision by Abraham, and foretold by Moses-appointed to restore the world from Sin,—to bring life and immortality to light,-to point out the way to salvation by the Cross, to be the Messenger of Grace and Truth -sent to preach deliverance to the captive, and to the poor the glad tidings of the Gospel of Peace.

This is, therefore, a truth, which, we may surely believe, cannot now be controverted, without seeking to rob "the express Image of God" of his Divine honour, and of" that eternal glory," which he himself declared," he had with the Father before the world was." John 17. 5.

In the Revelations, Christ also declares himself to be the "Root" as well as "the Offspring, of

David."

But, further, if Christ be the "Power and Wisdom of God," and "the Word of God" by whom all