his Disciples, " Go into all the world, and preach the Gospel to every creature. He that believeth and is baptized, shall be saved : and he that believeth not, shall be damned."
Now, what of all these things can we learn from the philosophers of Greece and Rome ? No more than from the beasts themselves. It was hidden from them altogether. If we want to know what kind of a Saviour was to come, we must learn it from Jews. If we would know what ground there is to believe that Jesus fulfilled the prophecies ; to Jews we must go, to obtain the desired information. If we would learn how we are to come to the Saviour, and to obtain acceptance through him ; we must sit at the feet of Jews, and receive instruction from their lips. We have not a hope that is not founded on their word; nor can a ray of consolation shine into our souls, that is not emitted from their writings. We do not sufficiently consider this : but we ought never to forget how greatly we are indebted to the Jews : since, whether in its primary structure or its subsequent conveyance, our "salvation is altogether of them;" of them originally, of them instrumentally, of them exclusively : so that not a soul amongst us shall ever go forth from this devoted land to the mountains of eternal bliss, but as instructed, instigated, and assisted by a Jew.
From this subject we cannot but learn our duty in two important respects : first, to seek this salvation for ourselves ; and next, to exert ourselves in order to impart this salvation to those from whom we have received it.
First, then, let us seek this salvation for ourselves. It cannot be that Almighty God should have done so much for our salvation, and we be at liberty to neglect it. The Apostle's question is full of awful and impressive energy, " How shall ye escape, if ye neg- lect so great salvation ?" Surely, if God has given his only dear Son to be a sacrifice for sin ; if, in order to prepare the world for the reception of him, he shadowed forth all his work and offices with such
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