eternity of blessedness. Let them be once persuaded, that one who "was with God in the beginning, and was God," became man, that he might redeem men from the penalty incurred by their sins; that he might satisfy the offended justice of God in behalf of all who should commit themselves to him as a deliverer and a ruler: then there is an end of all vague conjectures and groundless expectations. We know that sin is noticed, nay, is condemned, by God, because he required a propitiation for it: we

sure that its recompense is dreadful, since a dreadful recompense has already been undergone. If Jesus suffered the death which is reserved for the worst of human crimes, we have convincing evidence of the doom which impends over all for whom he is not a substitute. His cross exhibits an inscription which testifies at once "the goodness and the severity of God: on them that continue rebellious, severity:" but goodness towards all that "receive his goodness." For if God spared not his own Son; if the bitter cup might not pass from him, except he drank it, how vain must be the prevalent expectation, that, if there is another world, those who fear him, and those who fear him not, will fare in it equally well!

The force of this palpable argument, this sensible proof of the evil of sin, is sufficiently exemplified by

1 See Rom. xi. 22.

its effects. It daily produces a transformation of moral character, which nothing else can achieve. Its power is attested by the fact which some deny, and others treat as a paradox, but which really admits of easy explanation, and is confirmed by every page in the annals of Christianity; that those persons are uniformly the most fearful of sin, and the most singular in their walk of holiness, who have the fullest reliance upon redemption through Jesus. There is nothing wonderful or unaccountable in this; it is the natural effect of their belief. For they, of all men, have the liveliest conviction of the responsibility, danger, and lamentable consequences of sin. Others may hesitate, and do hesitate, to admit the certainty of its condemnation. But they who believe in the sacrifice of Christ have the clearest apprehension and assurance of this truth. Nothing can make so certain the punishment, which, if indulged, it will hereafter incur, as the punishment which it has actually incurred. In proportion, therefore, as a man's views of the atonement are clear, his abhorrence and dread of opposing the divine will are sincere and operative. The cross of Christ is at once a refuge in which his conscience may find shelter, and a beacon holding forth to him a constant warning against the carelessness, the errors, and the corruptions of the world.

If, leaving reasoning, we appeal to fact, we might justly ask, whether any other motive has ever been

effectual in diverting or reclaiming man from sin, compared with the truth that "Christ suffered for sin, bearing our sins in his own body"? Strange as we may justly deem it, that the misery resulting from a course of vicious habits, or the blessings attending a moral and virtuous practice, shall so slightly influence man's conduct; daily experience shows us, that those consequences have little sensible effect,-whilst a true belief in the blood of Christ, shed for the remission of sins, does really take away sin's dominion, and "cleanses from all unrighteousness."

If this, then, is the acknowledged result and the practical effect of the death of Jesus, we seem to approach towards a clearer understanding of the wisdom of that mysterious dispensation.

Let the objector calmly reflect upon the state in which the Gospel found the human race. There is surely nothing unreasonable in supposing that a revelation should be made to creatures so ignorant as men were, without revelation, of all that can possibly be pleasing to a holy and perfect Being. Let him consider, further, to what it professes to lead them. And I think he must allow, that if a revelation were to be made with the intent of convincing men of their sinfulness, and of their need of moral regeneration, and of assisting their progress in this necessary work, the Christian dispensation contains everything essential to such a purpose. Admit the end: and we cannot deny the suitableness of the means,

The Scriptures declare, that God is offended. Reason and conscience confirm the fact; and point out the difference between the character of man and the commands of God. He, then, against whom we have transgressed, is our Creator; who by the same power which gave us being, has power also to destroy; to "destroy both body and soul." The first thing we might desire to our comfort and coufidence is, that one who should undertake to deliver us from this danger, and avert the wrath of Almighty God, should also be almighty, that without hesitation we might trust our cause in his hands. And this is declared to us in the Gospel. We are there assured, that he who undertook the redemption of man is indeed God; was "with God from the beginning;" and claimed to himself nothing to which he was not entitled, and took away from God nothing of his dignity and majesty, when he affirmed himself to be "equal with God." This gives to the Christian a sure ground of reliance, to believe that he who made propitiation for us, is equal to him whom we have offended: that "he and the Father are one."

before the contemWe find it difficult

Still the thoughts of men fail plation of the greatness of God. to conceive the idea of Him whom no man has seen at any time. There would be a satisfaction in having one whom we might think of more easily; feel nearer to; apply to with less of awe. Hence pro

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bably the ready recurrence of mankind to visible representations of the Deity, and to unauthorized mediators; they feel the need of something to which their minds may attach themselves more familiarly. And this wish, apparently so impracticable, meets its fulfilment in the Christian doctrine of God incarnate; "God with us;" "God manifest in the flesh." He removes the veil which separated God from man. "He brings down to our conceptions, in a manner the most familiar and impressive, those high attributes of truth, and justice, and mercy, which could not be felt or understood as they existed in the abstract and invisible Deity."

"1

In addition to these two leading points, the reconcilement of rebellious subjects to their King, and the introducing of that King to the knowledge of his subjects with less array of terror: the indirect effects of the Christian doctrine are wonderfully suited to the nature and situation of mankind.

There is in many a meek and humble disposition, tremblingly alive to the majesty of God, which might doubt his willingness to accept the repentance of his creatures, and to pardon the transgressions which, once committed, must be for ever present to his view. The mortifications, superstitious, penances, and voluntary martyrdoms which men in

1 Chalmers.