counsels of its adorable author, were unfolded to our view. We ought rather, on a subject of such momentous concern, to tremble at the thought of error; to distrust our own judgment; to use all means of knowledge and information; and after all, to look with humble, praying hearts to God, for light and direction.

Let us learn also to reverence the wisdom and goodness of God manifested in the whole scheme of our redemption, and the excellence and consistency of the doctrines of salvation preached in the gospel. It is a salvation perfectly adapted to our fallen, sinful state, and wonderfully calculated to solve that greatest of all difficulties, How man can be just with God! To human wisdom it seems impossible. But with God we see that even this, and if this, that every thing is possible. In this doctrine which the apostle so clearly and so firmly establishes, it appears, to use his own words, "that God may be just, and yet be the justifier of those who believe in Jesus Christ." This is a scheme of salvation, which extols the goodness of God, without impeaching his truth; it magnifies his mercy above the heavens, without diminishing aught of his justice. It is a system in which, as the psalmist finely expresses it, "mercy and truth are met together; righteousness and peace have kissed each other." By receiving this doctrine we establish the law, and honour in the highest degree, the wise and holy being who ordained it; we show that God is true, though all men are liars.

One thing only remains then, but that is of all the most essential; it is, that with pious joy and thankful hearts, we receive this saving doctrine; that we no

longer go about to establish our own righteousness, but humbly and most gladly submit to this righteousness of God. Let us honour the law, by trusting in the Saviour who has fulfiled it; who has redeemed us from its bondage and penalty, and restored us to the liberty of the sons of God. This is a body of divinity almost in a word, that Jesus Christ is "the Lord our righteousness."

And let us not forget, that "with the heart man believeth unto righteousness;" that good works naturally grow from a true faith. No one cordially believes in Christ; no one has true penitence, or a lively faith, who does not bring forth fruits meet for repentance; who does not break off from his sins and become the disciple of Christ. He notices the absurdity of calling him Lord, and at the same time neglecting to do the things which he commands. is impossible to honour him as Lord, but in proportion as we endeavour to do his will. While then we diselaim all merits of our own, trusting only in his, let us do our utmost to follow his example, and live to his glory. Let our conduct, as well as our doctrines show, that by faith we establish the law.

It

And to Him who is the end of the law for righteousness to those who believe; to Him who so loved us, that while we were yet sinners He died for us; to Him who worketh within us, to will and to do what is pleasing to God, be ascribed the kingdom and the power, and the glory, for ever and ever. Amen.

SERMON VI.

IMMORTAL LIFE BROUGHT TO LIGHT THROUGH THE GOSPEL.

2 Tim. i. 10.

Our Saviour Jesus Christ-hath abolished death, and brought life and immortality to light through the gospel.

THE whole of this verse in connection with what precedes, teaches that God's purpose of salvation, which was established in Christ Jesus before the world began, is now, by his appearing in our flesh, made manifest. What is typified, predicted, and continually though more obscurely intimated, in the scriptures of the Old Testament, is now made known to every one who has ears to hear the gospel. What was before a great mystery, is now clearly understood, that Christ, by his death and resurrection, has abolished death; has changed it to a hopeful sleep. "They who sleep in Jesus will God bring with him:" they will rise with their Saviour and live with him for ever. It may, therefore, be affirmed, and in the text it is affirmed, that "Jesus Christ has brought life and immortality to light through the gospel;" that

by the advent of Christ in human nature, and the publishing of his gospel, mankind obtain a clear knowledge and well founded hope of eternal blessedness.

This is a declaration certainly and highly interesting to all men, and to Christians especially; and to show its correctness by removing the difficulties which it seems to involve, and obviating the objections urged against it, is a subject not unworthy your present attention. The proposition before us is, That the knowledge we have of life immortal, is through the gospel of Jesus Christ.

To this it may be objected, that mankind believed in a future state and the immortality of the soul, before the gospel was preached and where it has never been heard. And true it is, that even among the heathen and in the Pagan world, the people had some general belief and expectation that the soul would survive the dissolution of the body; but this belief was so vague and obscure, and so interwoven with impure doctrines, idolatrous rites, and absurd fables, that it was any thing rather than light: they were, as the prophets represent them, "in darkness and the shadow of death." And the gospel times were often predicted under the figure of a light which should rise upon the Gentiles and shine upon the nations. Even the philosophers among the heathen, with a few exceptions, were so far from bringing to light the truth and certainty of a future state, that by their vain speculations they involved it in greater darkness. They had no way to abolish death; the dissolution of the body was an insuperable obstacle in every scheme which they could devise. In their reasonings they darkened counsel, by words without

knowledge; and, as St. Paul says of them, "profess ing themselves to be wise, they became fools." No Christian congregation certainly will doubt that in regard to the Gentile world, life and immortality are brought to light through the gospel.

But in regard to the Jews, a question of no small difficulty has been involved in the subject. The Israelites were God's chosen people, separated from the world by laws and religion given them by divine revelation. Our first reflection naturally is, that to them certainly would be given a clear knowledge of immortal life; that the scriptures of the Old and the New Testaments, having the same author, would teach the same things; that the same doctrines of life and immortality which are preached in the gospel, would have been taught in the law. And yet so far is this from being the fact, that some have doubted and some even denied, that a future state of existence after death is, in all the five books of Moses, even intimated. And this have unbelievers from the Sadducees in our Saviour's time, down to a Bolingbroke and a Gibbon, and to many at the present day, urged as an objection to the light of the gospel and the truth of Christianity. It is not, they say, to be reconciled, that the Jewish dispensation, having the same author as the gospel, should neither promise or threaten any reward or any punishment beyond this present life. In meeting this objection, it should be considered first, that the fact is not fairly represented. Though Moses did not speak directly of a future state, it is not true that he says nothing respecting it. He speaks of it very early it is more than intimated in the prophecy, that the seed of the woman should bruise the serpent's