be considered as the life and soul of practical Christianity. But this deserves more particular confirmation on various accounts.

The transcendent importance of acknowledging divine mercy in redemption, ought, by no means, to be understood so as to interfere with habitual particular consideration of the other doctrines and precepts of religion. This is contrary to the nature and ends of true faith in Christ, and is a very dangerous extreme. But it is also a very dangerous thing to acknowledge redemption only in a superficial

way.

How much the mystery of redemption and salvation by the of God in Christ, should occupy mercy the minds and hearts of Christians, may appear from the consideration of the following things: namely, the nature and properties of redemption itself; various express assertions in Scripture concerning the place it should have in our thoughts and affections; the style of Scripture concerning it, by which the whole of Christianity receives its denomination from that important doctrine; the manner in which the apostles inculcate it, mixing it with all other divine instructions, improving it as the chief motive.for enforcing all Christian precepts; the warnings given concerning those who opposed it or perverted it; the account given of the operations of the Spirit of God enabling men to just apprehensions and impressions of it; the commendations given of distinguishing privileges of the New Testament dispensation, as arising from a clearer discovery of it; together with the descriptions given of the Christian life, as a life of faith on the Son of God.

As to the nature of redemption itself, its transcendent importance has been in some measure explained and proved already, and will be more fully considered afterwards. It is obvious, that, seeing it is an incomparable display of the perfections of God, and especially of his mercy to sinners, a propensity to suitable acknowledgment of it is a thing to which hearers of the gospel are under the highest obligations, in point of justice and gratitude, as well as interest. As was observed before, if redemption is God's chief gift, suitable acknowledgment of it is the redeemed sinner's chief duty. Neglect of such acknowledgment, is the highest contempt of divine mercy and of divine authority. They who deny redemption, such as the unbelieving Jews and others, are far less inconsistent with themselves, than they who own the reality of it, but satisfy themselves with mere superficial acknowledgments of it.

excellency of Such expres

It is the doctrine of our redemption and salvation by Christ that the apostle has in view, when he says, that he was determined to know nothing else, among those to whom he preached, but Christ and him crucified, 1 Cor. ii. 2. that he gloried in nothing else but in the cross of Christ, Gal. vi. 14. that he counted all things else as loss, for the the knowledge of Christ, Phil. iii. 8. sions plainly import something more than merely that the doctrine of Christ's redemption and mediation is a part, or a necessary part, of the Christian revelation: they plainly import, that it is of peculiar and transcendent importance; and that, as other doctrines which may be distinguished from it, and which by no means should be neglected, have a manifold

connection with it, or a manifold relation to it, so it is in that view that they should be habitually considered.

The

It is evident, that no doctrine can properly be denominated from any of the least important branches of it, but from its main scope and design. whole of Christianity receives its denomination from the mystery of redemption. When teaching Christianity is called preaching Christ, the preaching of the cross, or of Christ crucified, and preaching the unsearchable riches of Christ; and when the whole Christian revelation is called the word of grace, the word of reconciliation, the word of salvation, the word of life, and the gospel of the grace of God; the force of this argument, from these names of the word of God, is founded on this, that they are names given to it by the Spirit of God.

In considering how the apostles inculcate the doctrine in view, it is of use to distinguish betwixt the doctrinal and the practical parts of their writings; understanding these words in the strictest sense, in so far as there is a difference betwixt the doctrines and precepts of Christianity, though all its doctrines are of a practical nature and tendency.

As to the doctrinal part of the writings in view, it is proper to observe these two things:-First, that some branch or other of the mystery of redemption is to be met with in the doctrinal instructions of the apostles every where; and, secondly, that all other doctrines are considered in their relation to it.-As to the first: the divine perfections manifested in redemption; the divine law established by it; the blessings purchased by it; our need of it; the manner of

obtaining an interest in it, and the fruits of it; the sufficiency, the excellency, the completeness of it; and, in a special manner, the incomprehensible mercy and kindness of God displayed in it; the divine nature and glory of the Son of God who purchased redemption, and of his Spirit who applies it; with various other things which show its glory and importance; are to be met with every where in those parts of the apostolical writings that may, in the strictest sense, be called doctrinal.

As to the other point, namely, that the doctrines which may be distinguished from the mystery of redemption are considered in their relation to it; this is evident, both as to the other peculiar doctrines of revelation, and as to the doctrines of natural religion, which they necessarily presuppose. When the apostle says that Christ is the end of the law, Rom. x. 4.-which law is a main branch of natural religion, though more fully discovered in Scripture-this implies, as was hinted before, that it is a principal end and use of the law, to guilty transgressors, to show them their need of that salvation through Christ which the gospel reveals. As to the other truths of natural religion, which may be some way distinguished from the doctrine of the divine law; such as the truths relating to God's being, attributes, and works; the apostle Paul considers these things in their relation to the divine law, and the discovery it gives of our need of the grace of the gospel. When he is proving our need of that justification and salvation which the gospel reveals, he uses a chain of reasoning much to this purpose,-that the visible works of God clearly manifest his invisible glory, or

his eternal power and Godhead-that this founds an obligation to obey his moral law, or to glorify him and to be thankful to him-that it renders transgression inexcusable-that all, being guilty before God, have need to seek that justification which is given freely by God's grace, through the redemption that is in his Son, Rom. i. 20, 21. iii. 23, 24. Thus the chief doctrines of natural religion concerning God's being, attributes, works, and law, are considered as subservient to the great doctrines of revelation, concerning God's mercy and grace.

As to those parts of the writings of the apostles, which may be more strictly called practical, or which treat more directly of the divine precepts; the doctrine of salvation through Christ is almost every where intermixed with them, and improved for enforcing them. The duties of faith, love, hope, and joy, relating to Christ's mediation, and the mercy manifested in it, are represented both as a chief part of Christian practice, and as having the most powerful influence on all the other parts of it. Thus, redemption has a manifold influence on sanctification. It purchases sanctifying grace, and affords the most powerful motives to holiness. It is from that rich source the inspired writers draw the chief motives to every duty, and against every sin. fully afterwards, in considering the ence of faith on universal holiness.

But of this more manifold influ

Besides those practical parts of the apostolical writings, which treat chiefly on duties incumbent on Christians of all sorts, in all conditions, there are some parts which relate to particular emergencies and occurrences, and which may be called occasional