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nefs. Both are fallen from a happier Situation, and both are referved for punishment. The Text, under this fense, endeavours to rescue from deftruction the unhappy Sufferers, and by removing from them the weight of Sin, introduce to them the comforts of Hopeturn ye to the strong-hold, ye prifoners of Hope. The Hope, here promifed, is the hope of everlasting life: and the Strong-hold, here recommended, is the Saviour of the world, in whofe Gospel all the means of Salvation are revealed. By the blood of thy covenant, fays Zechariah, that is, by virtue of the covenant, fealed with the blood of Chrift, I have sent forth the prifoners out of the pit wherein is no water, I have delivered mankind from the bondage of Sin and Satan. He then proceeds, turn ye to the Strong-hold ye prifoners of hope-look upon the B 3

rock

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rock of your Salvation, and that rock is, Chrift. He will deliver you in the time of trouble, and will not fuffer his promifes to fail. In the old Teftament, this is the gracious Meflage to the afflicted prifonerThus faith the Lord, In an acceptable time I have heard thee and in a day of Salvation I have helped thee, and I will preserve thee, and give thee for a covenant of the people, that thou mayeft fay to the prifoners, Go forth, and to thofe that are in darknefs, Shew yourselves. + And in the new Teftament, the Meffenger himfelf invites them with words that cannot be heard by the afflicted without emotion, Come unto me, all ye that labor and are heavy laden, and I will give you rest. +

To those who live in a land of Chriftians, however they may have been mis-led by Error, or deceived by

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by Sin, it cannot be unknown, that a revelation has been given from Heaven, for the Inftruction of mankind. A little further Enquiry will inform them, that this revelation was delivered by a Law-giver, who was Himself not only a Sacrifice for Sin but also an Enfample of godly life. The whole Effence of the Chriftian religion is contained in this defcription; a religion, which, above all others, recommends itself to mankind by this peculiar diftinction, that it's Author was the pattern of the purest manners; that he promised to accept the fincere, tho' imperfect obedience of his followers; and not only to deliver the truly penitent from the punishment due to Sin, but to admit them to the glorious liberty of the Sons of God.

This religion was not unconnected with former Syftems of divine Instruction. It comprehends the whole range of creation; and as its

firft

firft glimmerings appeared with our first parents in paradife, fo its light, through fucceeding ages, continued to increase more and more unto a perfect day, and will continue with increafing luftre till the refurrection of the juít.

While the world was yet young, Sin entered; and wide and destructive has been its progrefs. But the difobedience of our first parents was not without remedy. God fent his own Son, the brightnefs of his Glory and the exprefs Image of his perfon,* to redeem us from the malignity of Sin. If by one man's difobedience, the Apostle argues, Death reigned by one, much'more they who receive abundance of Grace and of the Gift of righteousness, fhall reign in Life by one, Chrift Jefus therefore as by the offence of one (or one offence, namely, Adam's eating the forbidden

Heb. i.

den fruit) Judgment came upon all men to condemnation; even fo by the righteoufnefs of one (or one act of Righteousness, namely, the Death of Chrift upon the Crofs) the free Gift came upon all men unto Juftification of Life. For as by one man's difobedience many (that is, the Many, or all men) were made Sinners, fo by the Obedience of one fhall many (that is, all men) be made righteous. †

Melancholy is it to reflect upon the Sins that in all ages have prevailed in the world. The Powers of the human mind, were often too weak to oppofe the Encroachments of corrupt Inclination. But religion fupplies thefe deficiencies of nature; and when we hear the Apostle earnestly enquire O wretched man that I am, who fhall deliver me from this body of death? this weight of mifery, with which I am

† Rom. v. 16.

oppreffed,

See Locke's Annot,

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