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all creatures.

Such we know is the case with the human mind when brought under the due impression of the subject, and such, in a far higher degree, we judge by analogy, is likely to happen in the best born of the family of God.

You well know how the microscopic kingdom affects a reflecting mind. Men who look with little emotion upon the stateliness of the horse, or the fleetness of the antelope, are smitten with wonder to perceive the array of sensation and instinct, combined with the most perfect muscular machinery, in beings that people the world of a single drop of water; and I think it will be difficult to repress a degree of religious emotion at such discoveries, however little disposition there may ordinarily be towards feelings of that order. It appears, therefore, as if the discovery of the divine operation was impressive in an inverse ratio to the importance of the beings for whose benefit it is employed; as if the very remoteness of any objects from our own rank, rendered the perfections of God exhibited in them more conspicuous and illustrious. It is probable that this is a law of all created natures; and

the more insignificant, therefore, we conceive ourselves to be, the more admirably adapted is the vicarious suffering of Christ to impress the highest of God's creatures with an increasing sense of the glory and perfection of the eternal mind.

LETTER XIII.

MY DEAR FRIEND,

I SUPPOSE you will readily admit, that, in order to give effect to any arrangement not directly provided for in the constitution of a law, the consent of the authority from which that law emanated must necessarily be secured. The importance that there should be every requisite evidence of such consent, is also manifest; since, whatever practical good is contemplated, it must depend upon the degree of certainty and validity associated with such an arrangement. In the case before us, indeed, we may go further, and say, that any extra-legal dispensation must be matter of direct divine origination and appointment; as

it is revolting to our notions of the perfections of God, that he should receive suggestions from his creatures as to the principles of his moral government. The degree of prac tical good resulting from any special measure of the divine administration, must, in a very peculiar way, depend upon the nature of the evidence by which it is confirmed. And, as our apprehension of abstract fitness, and of the general modes of God's operation, is exceedingly faint, it is also necessary that such evidence should be remarkably palpable and varied; that thus even the feeblest mind might perceive its force, and that every peculiarity of human scepticism might be provided against, and left without apology.

Now, what are the facts? Nothing is more evident from the Scriptures, than that the mission and work of Jesus is exclusively of divine origination and appointment. In fact, we cannot conceive of any created mind being capable of conjecturing so stupendous a scheme of wisdom and benevolence. The scepticism upon the doctrine of the atonement which prevails among those professed Christians who trust to the exertion of their own reason for

ascertaining Divine truth, is an evidence of the insufficiency of the human mind, not only to suggest such a system, but even, when left to itself, to admit it when revealed. Were the mind of man the proper gauge of the character and perfections of God, this scepticism might startle and infect us; but when an alleged inquiry into truth is conducted upon a principle so monstrous, the rejection of any doctrine is rather a presumption in favour of its divine origin, than any argument against it.

And the testimony of Scripture is not only most explicit as to the divine origin of Christ's expiatory work, but equally so as to the acceptableness of the manner in which he performed that work. Hence once and again, during his public ministry, did the Father testify from heaven his complacent regards towards the person and labours of Christ. And now that the work of Christ has been completed, we have such a concurrence of testimony, as to the acceptance of his mediation, as is sufficient to satisfy every candid mind. Into the nature and force of this evidence, we may profitably inquire a little more at large.

The first evidence in the order of time is

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the resurrection of Christ from the dead. I shall not now go into the consideration of the credibility of this miracle; as upon that subject, I presume, you are already informed and satisfied. But suffer me to offer a few remarks upon the importance which we ought to attach to it. In the first place, it illustrates, in a striking manner, the harmony of counsel and operation between Christ and the Father. Thus, it is in some cases represented as effected by the power of the Father, while in other instances it is directly attributed to Christ. Passages of the former class are exceedingly numerous. The latter view is supplied in John ii. 19: "Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up." (See verses 21, 22.) And again in the passage which I quoted in a former letter, "I lay down my life that I might take it again." "I have power to lay it down, and I have power to take it again." John x. 17, 18. And lest there should be any hesitation as to the nature and extent of this power, we find the Scriptures representing it as vested in Christ, in his mediatorial character, without any limitation. Thus, John v. 21, 26:

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