abandoned men have correfponded with this description! Can thofe qualities which may be attained, thofe proceedings which may be adopted, by the wicked, enfure falvation? But allow the qualities to be in fincerity poffeffed. Concede to them their due excellence. How far are they from completing the fcriptural picture of a Chriftian! How far does this decent and amiable man fall fhort of the example difplayed by the Apoftles, and the early followers of Chrift? What proof is here to be found of fanctity, of heavenly-mindednefs, of fuperiority to the world, of mortification of the corruptions of the heart; of those difpofitions towards God, the Father, the Son, and the Holy Ghoft, which the Scriptures inceffantly inculcate and demand? More is yet requifite. The queftion is ftill unanfwered. What must I do to be faved?

"If you would be faved," replies another fet of advisers, "be a useful character. "Benevolence is the firft of Chriftian vir(C tues. He that loveth his neighbour bath "fulfilled the law. Be active for the good

c

of others. Beftir yourfelf zealously in "the public offices belonging to your "ftation. Affift your friends with your " advice,

ડ

"advice, with your intereft, with your Forward local concerns.

"purse.

Patro"nize general improvements. Encourage public inftitutions. Abound in private

charity. So fhall your name be ho"noured among men. So fhall you not "fail to receive falvation, the due reward "of your virtues." That you must labour to be useful, if you would obtain falvation, is unquestionable. It is equally true that he, who loveth his neighbour, hath fulfilled the law, fo far as his conduct towards his neighbour is concerned. But is religion fummed up in usefulness to your neighbour? Does not religion look to motives? If it be not from a religious motive that we are ufeful to our neighbour; is our usefulness any mark of religion? Has it any principle in common with religion? If a wicked man from a wicked motive performs an act of great ufefulness to his neighbour; is he therefore religious? If a careless man from a motive neither virtuous nor criminal confers a fignal benefit on another; is he therefore religious? Mere ufefulnefs, it is evident, proves nothing, and avails nothing. Then as to the fulfilment of the law. Is it only towards man that we have a law to obferve? Is there

not

not a God? Are we not bound by a law to him? Are there not peculiar duties continually owing to him? Is not every act of duty to man founded on duty to God? Is not every act of duty to man acceptable before God only when it is performed from love to God? Are we not commanded, whatever we do, to do all to the glory of God, that God may in all things be glorified through Jefus Chrift? It is undeniable then that usefulness to man is not the bafis by which a title to falvation can be sustained. What must I do to be faved?

"You forget," exclaims another clafs, you forget the share which the atonement "of Chrift vindicates to itself in the work "of human falvation. We will difclofe "to you the grounds on which we are "confident that we ourselves fhall be faved. "We have always fhewn ourfelves punc"tual in frequenting religious ordinances. "We have led extremely moral lives. We "have not overlooked amiablenefs of de"C portment. We have been highly useful "in our generation. On each of these foundations, were we inclined to boast, we might eftablish powerful pretenfions. "But we remember the frailty of our com86 mon nature; and do not wifh to diffem

"ble

"ble our own imperfections. We thank "God that we are not as many other men "are: but before him we do not profess to be righteous. We acknowledge that

"

we are to be faved through Jefus Chrift. "Much as we have done, fomething con"fiderable, we doubt not, has been left "undone. That deficiency Chrift will fup

ply. Our own merits, balanced against

our offences, are infafficient to turn the "fcale. Chrift will add from his what is "needful to make it preponderate.". Is this then the Gofpel plan of falvation through a Redeemer; of falvation by free grace; of falvation not of works, left any man should boast? If Abraham, the father of the faithful, the friend of the Moft High, had nothing whereof to glory before God: do you prefume to come as claimants of falvation in part, in great part, as of debt; as in part, in great part, due to you on the ground of purchase by the merit of your works? Was it to fupply the fmall addition requifite to turn the scale in your favour that Jefus Chrift became man, laboured, and died? Is this an object correfponding with the emotions of the Sacred writers when their tongues labour for utterance, and feem incapable of producing expreffions

1

expreffions adequate to fhadow out the tranfcendent mercies of redemption? What is the glory which you accord to the Son of God? The glory of your falvation? Nq. That glory you affume primarily to yourfelf. The characters previously described named not the name of Christ. They feemed not to take him into the account. One looked for falvation through decent morality another added amiablenefs as a requifite; another fubjoined usefulness. You feek falvation on the ground of felfrighteoufnefs. You name Chrift: but it is only to dishonour him. You take him. into the account: but it is only to exclude him from the chief concern in the office

of faving you. Each of your predecef

fors was his own idol. You worship yourfelf. Miferable counsellors, miferable comforters are ye all (a)! My fins stare me in the face. I feel my own helpleffnefs. What must I do to be faved?.

II. You have heard fome examples of the manner in which the ignorant and the proud reply to this momentous queftion. Now receive an answer from an Apostle: Believe

(a) Job, xvi. 2.

in