i. 7, 9. ii. 2.-1 Tim. vi. 14, 15, 16.-2 Tim. iv. 1, 8.-Titus ii. 13. iii. 4.-Hebrews i. 2, 3, 4, 5, 6, 8. iv. 14, 15, 16. x. 12. 1 Peter i. 11. The fpirit of Chrift means here the spirit of God. iii. 22.-2 Peter i. 11, 16, 17. iii. 5. Here the creation is afcribed to God in other places it is afcribed to Chrift. So again in the 12th verfe the coming of the day of God feems fynonimous with the coming of the day of Chrift, as it is expreffed in other parts of fcripture. iii. 18.-1 John i. 3. ii. 22, 23, 24. iv. 15. v. 1, 5, 7, 10, 20. With the 7th verse, as it is not found in all copies, we do not prefs the Unitarian.-Jude iv. 25.-Revelations vii. 10. The fame praise is attributed to God and Chrift. xxii. 1, The river iffues from the throne both of God, and the Lamb. TABLE IV, In which thofe paffages are enumerated, which speak of the divine and human Nature of Chrift in conjunction. Matthew i. 23. viii. 20, 29. The two expreffions, Son of man, and Son of God, which seem to fignify the fame thing, occur so frequently, that I fhall take no further notice of them. The former relates to the humanity of Chrift, the latter, to his divinity. It is obfervable, that our Saviour in fpeaking of himself, chiefly uses the former expreffion.-Luke i. 32. x. 22. This myfterious verse seems to relate to the double nature of the Melliah.--John i. 14, 45. v. 27. vi. 38, 42. x. 18, xii. 27, 28. Our Saviour fometimes fpeaks of being raised from the dead by the power of the Father, and fometimes by his own power.-Acts ii. 30.-Romans i. 3, 4. viii. 3. ix. 5.-Galat. iv. 4.-Philip. ii. 6, 7, 8, 9, 10, 11.Coloff. ii. 9.-1 Tim, iii. 16.-Hebrews ii. 16, 17, 18,-1 John i, 2. iii, 8, iv. 2, 9.--2 John 7, XCI. In the mouth of two or three witneffes every word fhall be established.-Matthew xviii. 16. A fa : fact is always ftrengthened by the number of witneffes, if their evidence agree. In this view, it is a great argument in favour of chriftianity, that the truth of it is proved by fo great a number for every book of the new Testament, in all twenty-seven, may be confidered as a feparate witnefs. Thefe books were written from various parts at various times on various occafions and to various people. Yet they all agree in favour of the great facts, and doctrines of chriftianity; and this feems to form a very decifive proof of its truth. If fo many witneffes, fo gathered together, fhould unite, without faltering, in proving the feveral particulars of a falshood, it would be little lefs than miraculous. Truth alone can connect them. It may be objected, that St. Paul's epiftles fhould be confidered only as the evidence of one perfon, perfon. But as these epiftles were written at dif ferent times on different occafions-and to different people, each may well be confidered as a fingle witnefs. If however we reduce their several teftimonies to one, we fhall have eleven witneffes ftill left, which are enough to prove any fact. XCII. O wretched man, that I am, who fhall deliver me from the body of this death?—I thank God through Jefus Christ our Lord.-Romans vii. 24. ST. T. PAUL, who is often exceedingly animated, is no where more fo, than in this passage. After lamenting the inability of man in the purfuit of moral perfection-after bewailing the perverfeness of his will-the violence of his bad paffions, and the inactivity of every religious principle in controulling them--the apostle feems to clothe Death, which follows all this mischief, into a frightful monfter; and as if terrified with the horrid image he had conceived, cries out in the diftress of nature, O wretched man that I am, who fhall deliver me from the body of this death?— Then, as if looking round for affiftance, and feeing nothing on any fide able to protect him, he embraces the redemption by Chrift, as the only thing, on which he can depend, I thank God through Jefus Chrift, our Lord, |