a congregation of proselytes. Neither does he deny all this; but frankly avows that no one had surpassed him in what he had done and undergone for the sake of Christianity. But with all these services in his favour, he uniformly withdraws all claim of merit ; he exemplifies his Master's meaning, "Ye, when ye have done all, say, We are unprofitable servants;"1 and exhibits the disposition intended by the words, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Now, independently of this reliance upon Christ, which could not have been before inculcated, the humility and renunciation of desert which Paul avows, was no part of the general state of religious feeling existing in his age and country. What that general feeling was, is sufficiently manifested in the dialogues which Jesus is related to have held for though I must not consider it as granted that those dialogues actually took place, yet we may reasonably assume that they represent the ordinary opinions of the day. Indeed, those opinions are clearly discovered by what Paul incidentally mentions as to the change which had taken place in his own views. "I might also have confidence in the flesh" (in myself; my own advantages and performances). "If any other man thinketh" (as others are wont to think) "that he hath whereof he may trust in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an

1 Luke xvii. 10.

I

Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is of the law, blameless. But what things were gain to me, those I counted loss for Christ."1

From this as well as many other passages of St. Paul's writings, we are able to collect what was the prevailing confidence among the Jews, and what had once been his own confidence and are therefore entitled to ask, how came these unknown and unaccredited authorities to contradict the national sentiments, and beat down the edifice of human "works and deservings;" the last thing from which men are commonly disposed to recede ??

It may seem an unexpected course of argument, to adduce doctrines in proof of facts. But it is nevertheless true, that when the Apostles insist upon this self-abasement and humiliation as the groundwork of the Christian character, we have strong evidence of their being personally convinced that the death of Jesus was actually ordained as a ransom for men ; a ransom required by sin. If they did not really

1 Phil. iii. 47.

2 "The sublimest philosophy that ever was, did never drive man out of himself for a remedy; did never teach man to deny himself, but to build up his house with the old ruins, to fetch stones and materials out of the wonted quarry. Humiliation, confusion, shame, to be vile in our own eyes, to be nothing within ourselves, to be willing to own the vengeance of God, to judge ourselves, to justify him that may condemn us, and be witnesses against ourselves, are virtues known only in the book of God."-Bishop Reynolds.

believe this, no reason appears why these new teachers should promulgate doctrines so unpopular and so difficult: should inculcate the strictest possible morality, and yet deny to men the gratification of self-complacency: should allow them no other satisfaction, either from the faith which they professed or the obedience which they performed, than that of evidencing their title to the benefits which Christ's death had procured. If the condition of the world were not such as the Incarnation of Christ supposes: if there is not that holiness in God, and that unworthiness in man, which sets one at a distance from the other; then there is no propriety in a confession of unprofitableness which sues for pardon, but dares not claim reward; which looks forward to eternal life, not as a recompense which is to be earned and deserved, but as a boon which is to be bestowed through the merits of the Redeemer. Take away the judicial purpose of the cross, take away its expiatory effect, and there remains no basis for such humility as the Christian professes. And therefore it is a natural consequence, that those who do not receive the doctrine of atonement, do not pretend to any such humility as the Gospel prescribes, and the Apostles exemplify. If, on the other hand, human sinfulness is so heinous in the sight of the Moral Governor of the world, that it required a sacrifice like that of Christ, and if every individual is either indebted to that sacrifice for reconciliation with God,

or still remains unreconciled to him: the humiliation inculcated in the Gospel becomes natural, nay, necessary. But unless there had been, on the part of the promulgators of the religion, an intimate conviction that Jesus did indeed "die for our sins, and rise again for our justification," it would neither have occurred to them to conceive such an humbling disposition of self-abasement, nor to require it of all who should embrace the religion.

Indeed, the reliance upon Jesus inculcated by his disciples, extends further still. He is represented as the author of salvation in a twofold sense: not only by the atonement which justifies, but by the spiritual aid which sanctifies the Christian. They were to look to him, as the author and finisher of their faith: his Spirit was to deliver them from "the dominion of sin, which was in their members;" and in order to their bearing the fruits of righteousness, they must "abide in him and he in them," by an union as close as that of a tree with its branches.

And this principle appears realized and embodied in the Christian writings. Paul writes, "I laboured more abundantly than they all; yet not I, but the grace of God which was within me." "We are not sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God."1 "Work out your own salvation with fear and trembling; for it is God

1 Cor. iii. 5.

which worketh in you both to will and to do of his good pleasure."1

2

Now the natural impression of the human mind seems to be,-I can do all things. Nothing is wanting but my own purpose and resolution. And although a contrary doctrine is implied in many parts of the Jewish Scriptures, the dialogues occurring in the Gospel history do not lead us to suppose that any doubt of personal power, or desire of spiritual assistance, was intimately felt. But a very different language is held where the Christian is describing his state of mind. "I can do all things, through Christ who strengtheneth me." What he depends on is, a realization of the promise, "My grace is sufficient for thee: for my strength is made perfect in weakness."4 "Ye are in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption."5 Language like this, not introduced in elaborate argument, but incidentally conveying the feelings of the heart, can only be ascribed to personal conviction.

II. Another original principle arising out of the

1 Phil. ii. 12, 13.

2 As Horace, 1 Ep. xviii. 111.: Sed satis est orare Jovem, qui donat et aufert; Det vitam, det opes. Equum mi animum ipse parabo. "There is one thing," says Seneca, "in which the wise man excels God: God is wise by the benefit of nature, and not by his own choice." -Epist. 53. Monstro quod ipse tibi possis dare.—Juven. S. x.

3 Phil. iv. 13.

42 Cor. xii. 9.

5 1 Cor. i. 30.