the Christian scheme. Through that scheme is realised the moral purity, of which the human heart is capable, but which never was attained by the natural man. Again, the spiritual effect of the Gospel on the soul appears adequate to that wonderful interposition, "God manifest in the flesh." Lastly, it exhibits the corruption entailed through Adam upon his posterity, as counteracted and removed on the simple condition of prayer. Thus the divine goodness is shewn in a conspicuous light, and salvation as his free gift," not of works, lest any man should boast.”

Instead then of perplexing ourselves with vain speculations regarding the corruption of our nature, let us seek in the doctrine of sanctification, comfort and edification. The original permission of evil is a subject above our grasp; finite minds cannot comprehend infinity. We are also in a state of probation, and to know only in part furnishes the trial of our will and affections; calling into existence, faith and resignation. Thus the wisdom of

1 Tim. iii. 16.

God, even in the most mysterious of his dispensations, is justified of its children. They feel, that if as creatures they have been made subject to vanity, yet "all things work together for good to them that love God, the called according to his purpose "." They know, that as "God spared not his own Son, but delivered him up for us all, he will with him freely give us all things ;" above all, "his Holy Spirit to them that ask him."

b Rom. viii. 28.

Rom. viii. 32.

SERMON IV.

III. NO RESPECT OF PERSONS WITH GOD.

ROMANS ii. 14, 15.

When the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves; which shew the work of the law written in their hearts, their consciences also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.

IN applying the scheme of Christianity to the effects of original sin, it becomes evident that the former was designed to be the remedy for the latter. There is indeed a perfect adaptation of their parts, the one to the other. If we are born in sin and are by nature children of wrath, the blood of the Lamb slain from the foundation of the world has released us from that state of condemnation. If

through the infection of our nature, when we would do good evil is present with us, we have a "sufficiency" of God, the comfort of the Holy Ghost; whereby we may overcome the flesh. Unable then, as we may be, to comprehend, why in the beginning an enemy was permitted to "sow tares among the good seed:" to mar that fair creation which, as it came from its Maker's hands, behold, it was very good;" to ourselves, at least as Christians, an effectual remedy has been vouchsafed; and we are laid under the obligation of submitting ourselves to the wisdom of God in Christ.

66

But is the prospect totally dark with regard to the larger portion of mankind? If born in sin, are they still under condemnation? If they inherit a corrupt nature, are they left to struggle with it as they may, to earn the wages of sin, death in this world and in that which is to come? There may indeed be some who look with indifference, if not complacency, upon such a dispensation; as more awfully displaying the sovereignty of God. Nor should we dare to dispute

the power of the potter thus to make (if he so pleased) one vessel to honour and another to dishonour. But the question is as to the fact whether He who represents himself to us as love, having permitted his reasonable creatures to be born in sin, has left the greater part of them under condemnation: without the means of effectually resisting concupiscence; while they are to be judged according to the strict law of holiness? As respects the Christian world, "where sin abounded, grace has much more abounded." But has the Gospel scheme no wider scope than those to whom it has been revealed? In some points at least it is not so confined. The atonement is coextensive with original guilt. "If by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life." And again, if by the sin of Adam all became subject to death, even "so in Christ shall all be made alive." Has then the economy of salvation merely this extent? With respect to inherent corruption, a Rom. v. 18.

E