against the carelessness, the errors, and the corruptions of the world.

If this is the natural 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 every thing 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 confidence is, that one who should undertake to deliver us from this danger, and avert the wrath of Almighty God, should also be himself God: 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."

Still the thoughts of men fail before the contemplation of the greatness of God. We find it difficult 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 probably 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'."

In addition to these two leading points, the reconcilement of rebellious subjects to their

1 Chalmers.

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 different ages and countries have imposed upon themselves, prove that this is a feeling to which the mind naturally inclines when awakened to religion, but only partially informed. The holiness of God, if revealed to us without an indisputable evidence of his love, might have repelled instead of attracting our endeavours to serve and please him. But fears of this kind, which of all others deserve most tenderness, vanish at once before the belief that "God so loved the world, as to give his only

Son" for their salvation; and that Jesus, in love and pity for the souls of men, bore the infirmities of the flesh, and laid down his life for their sakes. Such thoughts administer consolation to the remorse of a wounded conscience, and give fresh vigour to obedience. Are we so precious in the sight of God, as the mysterious plan of redemption emboldens us to believe? Then is there, indeed, good hope, that he will be favourable to our penitence, and accept our imperfect and unworthy services.

Again, the humble condition in which Jesus appeared, might at first sight be deemed inconsistent with the high character which he assumed. And certainly it is improbable that men who contrived a fiction, should represent the Son of God to be so born and so descended; or if they invented the history of his life, should make it so little dignified, so little attractive to the imagination. But when we consider the whole purpose ascribed to him; not only to offer an atonement for sin, but to show a pattern of virtue; not only to reconcile men to God,

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