refult of infinite wifdom, choofing the fitteft means to accomplish this great work.

This

To go back then from whence we fet out. is our hope and confidence; that Chrift gave himSelf for us. Let this hope live with us here, that we may live by it for ever: let it ever mortify our corrupt affections on earth, and teach us to live only to him, who died for us; for we are to the world, and all the lufts of it, dead, and our life is hid with Chrift: and when Chrift, who is our life, fhall appear, then fhall we alfo appear with him in glory.

DISCOURSE LII.

I TIMOTHY i. 15.

This is a faithful faying, and worthy of all acceptation, that Chrift Jefus came into the world to fave finners.

THESE words contain the great charter of the Christian church, and are the title by which we claim all the benefits and promifes of the Gofpel. If you inquire upon what pretence we proclaim the peace of God to mankind, upon what confidence we offer pardon to finners, who according to the terms of natural justice are vessels of wrath fitted for deftruction; we answer, in the words of the text, That Chrift Jefus came into the world to fave finners; and that in his name we preach falvation, and peace, and pardon to offenders.

This is the doctrine which, together with the principles on which it is founded, and the confequences naturally flowing from it, diftinguishes the Chriftian religion from all other religions whatever. The hopes peculiar to believers are built upon this great article; and whatever advantages and favours we pretend to under the Gospel, more than can be claimed upon the terms of juftice and natural religion, are to be afcribed to this only, That Chrift Jefus came into the world to fave finners.

Whoever therefore rejects this article, he does indeed reject the Chriftian religion: I mean not that such an one muft neceffarily reject all the religion contained in the books of the Gospel; for the moral duties of the Gofpel are the very duties of natural religion, improved and carried into perfection; and the man who receives not Chrift for his Saviour and Redeemer, may yet receive the doctrines of morality, as taught and explained by him, because he finds them agreeable to the light of his own reafon and understanding.

The difference then between a true Deift and the Chriftian arifes from the doctrine contained in the text. They both equally believe the being and providence of God; and the obligations of morality are equally admitted on both fides. The neceffity of a virtuous life, in obedience to these obligations, is no matter of difpute; at least there is no reason why it fhould be matter of difpute between them. The Deift has no room to doubt in this cafe; for he has no other hope than in his obedience, which of neceffity therefore must be so perfect, as to render him acceptable in the fight of his equitable Judge and if the Chriftian builds fo far on other hopes, as to neglect the weighty matters of the Law, he deceives himself, and abufes the Gofpel of his Saviour.

But then in other refpects they differ widely: the Deift reckons himfelf, and the reft of mankind, to be in that state of nature in which God created them, and therefore capable of obtaining, by the present powers of nature, the end defigned by God for man. In confequence of this, as he owns the duty

of obeying God, fo in right of his obedience he claims his favour and protection. The Chriftian is perfuaded, that man has fallen from the ftate of innocence in which he was created; that, being a finner, he has no claim upon God by his obedience, but stands in need of pardon; and that, being now weak through fin, he ftands in need of grace and affiftance to enable him to perform the conditions on which the pardon of God is offered: and he believes that God has indeed pardoned mankind, and granted them reconciliation, being thereunto moved by the obedience and fufferings of his fon Christ Jefus; and that he hath promised, and will furely give his grace and affiftance to all true believers in Christ, to enable them to perform the conditions of his pardon.

:

What the Chriftian thus believes, the Gospel plainly teaches and these are the great points to be made good; and they are briefly comprehended in the words of the text, That Jefus Chrift came into the world to fave finners.

To illuftrate and confirm this propofition, it will be proper to fhew,

Firft, What reason we have to believe that men were finners, and stood in need of pardon and falvation.

Secondly, By what means Chrift perfected their redemption and falvation.

The first question is, What reafon have we to believe that men were finners, and stood in need of pardon?

It is a faying of St. Austin's, Si non periffet homo, non veniffet Chriftus; If man had not fallen, Chrift