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 with me." "We are not sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God" "Work out your own salva

2 Cor. iii. 5.

tion with fear and trembling; for it is God which worketh in you both to will and to do of his good pleasure."

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 sufficient for thee; for my strength is made

9 Phil. ii. 12, 13.

is

10 As Horace, 1 Ep. xvii. 111.-Sed satis est orare Jovem, qui donat et aufert; Det vitam, det opes. Equum mí 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.

1 Phil. iv. 13.

perfect in weakness"."

"He of God is made

unto us wisdom, and righteousness, and sanctification, and redemption 3." 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 facts declared in the Gospel, appears in the grounds by which the apostles enforce benevolence and universal charity. They enforce it from the disposition which the incarnation of Jesus had evinced; as introducing a new train of sentiments, and a corresponding course of action, in his disciples.

Spontaneous and disinterested benevolence is the inscription written, as it were, on the face of the incarnation. We know little respecting the happiness of the Deity; but thus much we seem to know, it cannot be capable of addition. Therefore, with the sole purpose of com

22 Cor. xii. 9.

3 1 Cor. i. 30.

municating some portion of that happiness to mankind, God sent his Son, and his Son agreed, to bear our human nature and all its infirmities in his own person. It is impossible that this, fact should not create a new feeling in the hearts of those who believe it. Did the Son of God, with no other object than my salvation, consent to forego heavenly enjoyments, and to suffer, in no common degree, the miseries of this world? From the moment I believe this, a new principle is imparted to me. "If God so loved us, we ought also to love one another." And so it has proved from the

Gospel introduced a new era.

who embraced it together.

beginning.

The

It first bound all

They that believ

ed had all things in common;" and "were of one heart and of one soul 5." And this arose out of the religion itself. Its author had laid the foundation of it, by saying, "a new commandment I give unto you, another; as I have loved you,

one another. By this shall all

4 1 John, iv. 11.

that ye love one

that ye also love

men know that

-5 Acts, ii. 44.

ye are my disciples, if ye have love one to another 5." And then they went forth, united in this bond, to exercise the same love towards all their fellow-creatures. St. Paul thus explains the motive which actuates him. "The love of Christ constraineth us: because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them." And again, urging the disciples to prove the sincerity of their love, "Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich"." Here the argument for Christian charity is taken from the disinterested and selfdenying example of Christ himself, and not from the positive commands of his religion.

The object to which this benevolence was directed is no less remarkable. It was the soul rather than the body; the concerns of another

5 John, xiii. 34.
7.2 Cor. viii. 9.

6 2 Cor. v. 14, 15.