end? and if any man can in fact attain to this end, to lead a godly, righteous, and sober life without Christianity, (which has this very thing for its great object;) he is as good a man, and as valuable a character as any person who attains the same by the help of it."

To such an hypothetical argument, scarce to have been expected from one who had ever lived in a Christian country, it may suffice to answer; that could fallen man have led a godly, righteous, and sober life, independent of the grace vouchsafed to him under the Christian dispensation; in a word, could he have done as well without Christianity as with it; we may venture to say, that Christiànity would never have been heard of in the world: no axiom in science being more incontrovertible, than that an All-wise Being cannot do any thing in vain. The very introduction therefore of Christianity into the world proves both the impropriety and absurdity of such a mode of reasoning. At least, it may be said, that till this boasted character is found out, who may fairly be supposed to have led a godly,

righteous,

righteous, and sober life, without the advantages of Christianity, it is unnecessary to place this subject in a point of view, which by confounding two characters, in their nature so distinct as that of the moral man and the Christian, seems calculated to answer no other purpose than that of deceiving the unwary.

Had man been in a different condition from what he is, doubtless the dispensations of Divine Providence towards him would have been different from what they are. Could he, for instance, have justified himself in the eyes of God, on the ground of his own righteousness; in other words, could he, by any works of his own, have saved himself; we should have heard nothing of the expedient provided for his salvation, by the sacrifice of a crucified Saviour; for in such case that Saviour had died in vain. But man, it is to be remembered, is not what he originally was; but in a fallen condition, with a law in his members warring against the law in his mind, and continually bringing him into captivity to the law of sin. Every man, who knows any thing of human nature,

feels

feels the truth of this statement; and considers the perfect man, independent of Divine Grace, as an imaginary sort of creature; existing no where but in the heads of those, who neither know Christ nor themselves.

Our Saviour tells us, that "when we have done all things that we are commanded, (supposing that to be possible) we are unprofitable servants." St. James reminds us, "that in many things we offend all." St. Paul says, in still stronger language, "that there is none righteous, no not one." And to remove all vain ground of confidence at once out of our way, we are told in plain terms by the Psalmist, "that in the sight of God no man living shall be justified.”

Here then is that critical case which called for divine interpositon. A world lying in wickedness, sold under sin, and universally guilty before God, was to be redeemed to eternal life. The Apostle tells us "that the wages of sin is death." Rom. vi. 23. And that" without shedding of blood there is no remission." Heb. ix. 22. At the same time he says, in reference to the sacrifices under the law, that "it is not

possible

possible for the blood of bulls and of goats to take away sin." Heb. x. 4. From whence the obvious conclusion is, that, in the divine councils, blood of some kind was intended to be effectual to this purpose. In conformity to which gracious intention, when our Blessed Saviour instituted the representative memorials of his body and blood; on taking up the cup, he said "This is my blood, which is shed for many for the remission of sins." Matt. xxvi. 28.

Here, then, is that mystery of godliness, which angels, we are told, desire to look into: namely," God in Christ reconciling the world unto himself; not imputing their trespasses unto them: having made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." 2 Cor. v. 19. 21.

Was I therefore called upon to point out the peculiar and distinguishing doctrine of the Gospel; it should not be that of the Resurrection from the dead; (though this must be allowed to be an essential one ;) but that most important and interesting of all other doctrines, which pro

claims Salvation to fallen man through the blood of a crucified Saviour.

For what is the doctrine of most importance to man in his religious concerns? Doubtless, it is that of his redemption from sin and sorrow, from death and hell; to righteousness and joy, to immortality and glory. The resurrection from the dead would be but an uncomfortable doctrine, unaccompanied with an assurance relative to our condition in another state. It is not sufficient to know, that this life ended, we shall live again; unless we also know that our Redeemer liveth; and that where he is, there we shall be also; provided we believe in him as we ought. It is not enough to know, that we shall, in the end, triumph over death and the grave; unless we also know, that the sting of death, which is sin, is taken away; and that those who die in Jesus, shall rise in him to glory. It is this comfortable consideration which makes us join in gratitude with the Apostle, in giving thanks to God, which giveth us the victory over the grand enemy of our salvation, through our Lord Jesus Christ.