in consequence of having acted inconsistently with those relations and obligations.-A rational dependent, and accountable creature, that has received all his powers and possessions from God, and is here in a state of preparation and probation; whose soul is immortal, and whose body must shortly die, and at length rise again; who must appear before God in judgment, and be placed in a state of unchangeable and eternal happiness or misery, according to his conduct in this present world: such a being must be allowed to stand in a very important situation; and he who considers this doctrine of his relation to God, with hearty self-application, must consider himself his servant in all that he does, and his steward in all that he possesses; and he must regard it as his duty, interest, and wisdom, to use and do every thing with reference to the will, favour, and honour of his Sovereign Lord, his liberal Benefactor, his holy heart-searching Judge, and the righteous Arbiter of his eternal condition. But who is there that has fulfilled, or is disposed thus unreservedly and heartily to fulfil, these duties, in their large and spiritual extent? Hence therefore results a consciousness of guilt, and a liableness to condemnation at the tribunal of God. This the apostle intimates, when he says, "then were all dead." While he measured himself by other rules than the holy, spiritual, and perfect law of God, he "was alive without the

law: but when the commandment came sin re"vived, and he died." So long as men judge of their own conduct by the general maxims and customs of the world, and by the ordinary rules of judgment, they will not readily be induced to

plead guilty before God. But "by the law is the "knowledge of sin ;" and he who understands the extent, spirituality, reasonableness, and excellency of the two great commandments, "Thou shalt love "the Lord thy God with all thy heart;" and, "Thou "shalt love thy neighbour as thyself:" he who judges all his former and present conduct; his thoughts, words, actions, tempers, motives, and affections, by this rule: he who sees this law perfectly reduced to practice in the character of Christ, and daily compares his own with it: he will gradually form a more humble opinion of himself, and perceive that "by the works of the law "shall no flesh be justified in the sight of God." This will lead him to discover sin in every part of his conduct; shew him his continual need of mercy and forgiveness; and convince him that neither his person, nor his defective services, can in any other way find acceptance with a holy God. He will thus also discern that his heart is incapable of so loving God and man, except it be renewed and rectified by the energy of divine grace. This humiliation, this "broken and contrite heart," this

poverty of spirit," forms the chief preparation for the due exercise of every Christian grace, and the performance of every Christian duty. It is essential in forming such a character as has been delineated, both in those things which the world commends, and in those which it censures. This was certainly the judgment which our deceased friend had formed of himself: he was fully convinced of the sinfulness of his past life, however blameless in the sight of men: he was aware of the evil of his own heart, and of the manifold

defects in every day's conduct; for he weighed the whole in the impartial balance of the sanctuary. These streams he traced to their fountain, the corruption of the human heart; and he could not refuse to believe the testimony of scripture, concerning the apostacy and fall of man in our first parents, a doctrine very gloomy indeed when considered alone; but not so when viewed in its connexion with our redemption by Christ; and by which alone we can explain, and account for, the undeniable state of mankind in the present and every former age of the world. He was ready to subscribe to the declarations of scripture on this subject, without any palliation, as applicable to himself as well as others; and, from the time when his thoughts were first seriously and deeply employed about religion, to the moment when he breathed his soul into the Redeemer's hands, he could adopt the Publican's prayer, and say, "God "be merciful to me a sinner." And let any man carefully examine the language of the most eminent and approved characters, mentioned in scripture, as well as the general tenour of that sacred volume;1 and he will surely find that this judgment and disposition are always represented as more characteristic of genuine piety, than any other whatever.

With these doctrines, of man's obligations to God, his demerit through the breach of them, and his consequent need of mercy, those which relate to the real divinity of Christ, and the atonement

1

Job xlii. 5, 6. Isaiah vi. 1-8. Matt. iii. 11-14. vii. 8. Eph. iii. 8. 1 Tim. i. 15, 16.

of his death, are inseparably connected. The scriptures speak of the Saviour as "God manifested in "the flesh," and "as bearing our sins in his own

body on the tree, suffering for sins, the just for "the unjust, that he might bring us to God." These great and important truths, and that incomprehensible mystery of a Trinity of Persons in the Unity of the Godhead, our friend, of whom we speak, did not hesitate to receive in humble adoring faith. He believed, that the obedience unto death of Emmanuel, the incarnate Son of God, with all his concurrent debasement and agonies, was intended as an exhibition of the justice and holiness of our supreme Governor and Judge; as 1a display of his hatred of sin, and regard to the honour of his law; and as a declaration of man's guilt and righteous condemnation, and of his utter inability to ransom or save his own soul; and that this was intended to make way for the honourable exercise of mercy to sinners, and for the harmony of the divine attributes in the work of man's salvation. He was satisfied, that it was right and reasonable for our offended Creator to appoint the way in which he would deign to be reconciled to us; that his infinite wisdom had devised, his love provided, and his truth revealed this method of our salvation; and that it was worthy of God, and suited the case and wants of sinful men. He therefore concluded, that we can be justified only through faith in Christ, and an interest in his merits and atonement; and that by him alone, as our risen and ascended High Priest and Intercessor, we guilty creatures can have access

to the Father upon a throne of grace, and at length find admission into heaven itself.

In a steady belief and profession of these doctrines, and in an avowed reliance on the righteousness, atonement, and intercession of the divine Redeemer, he lived and died: and believing that there was "no salvation in any other," he laboured to spread the knowledge of these truths among men, and to recommend them to their attention by every means in his power.

An apprehension of the dignity and glory of the Redeemer's person, and of the consummate excellency of his character, united with a scriptural view of the suitableness and preciousness of his salvation, and of his infinite condescension, and compassion for perishing sinners, cannot fail to excite an admiring love of him, and an ardent desire after an interest in his favour and salvation. And, when any person, who hath been deeply humbled before God, under a consciousness of guilt, and hath greatly feared his indignation, finds himself freed from distressing apprehensions, obtains peace of conscience, and enjoys a lively hope of heaven, by faith in a crucified Saviour; the greatness of his deliverance and consolations, the glorious prospects which open to his view, the price that Christ paid for these blessings, and the freeness with which he confers them, when deeply meditated on, must form the mind to gratitude for obligations of immense and inconceivable value; and this gratitude must shew itself in obedience to the commands, and zeal for the glory, of him who, in this and in all other respects, is so