the New Testament as descriptive solely of the state and character, of the privileges and experience, of the primitive professors of the Gospel? We might verify the statements of the apostles by a view of the condition of the heathen world as exhibited in the authentic annals of antiquity, and establish beyond question the truth and accuracy of the representations which they give of the depravity of the age in which they wrote, and show from collateral evidence that a marked and marvellous change had been effected in the manners and institutions of society; but whatever addition might thus be made to our general knowledge, we should feel no direct personal interest in the investigation, and should derive no permanent improvement from the result We might admire the Epistles as monuments of the zeal and activity of their respective authors, and, as vouchers of the truth of the Christian record, they might serve to establish the general evidence of Christianity; but they would give us no knowledge of its doctrines, and afford us no consolation or joy.

That there are many facts and statements in the Epistles which are exclusively applicable to the individuals and churches to whom they are addressed, is what every one who has paid the slightest attention to those invaluable writings will most readily admit; but to conclude that the whole of the Epistles are to be expounded in reference to the immediate contemporaries of their respective authors, merely because some incidental expressions are of local and temporary application, would be a very rash and precipitate assumption. Because St Paul

gives Timothy some special directions about his books and parchments, are we to conclude that the letters addressed to that Evangelist were designed for his sole and exclusive instruction? and are the ministers of Christ in every age to be denied the benefit of the paternal and apostolic counsels which they contain? Because, in his Epistle to the Romans, he commends to their friendship and regard a servant of the Church at Cenchrea, and sends his greetings to some of his friends who had taken up their residence at Rome, does it follow that the whole of that invaluable composition was designed for the Roman Church alone; and are Christians of succeeding ages to be excluded from the instruction and consolation afforded by the enlarged and impressive view of evangelical truth which it unfolds? And yet these are the natural and unavoidable consequences of that mode of interpretation which would lead us to view these writings as addressed exclusively to the contemporaries of the apostles; and we are not to wonder that those who have adopted it have been led to question and to reject some of the plainest and most precious discoveries of the Gospel.

In perusing the Epistles, it requires no critical skill to discriminate what is particular from what is general, to separate statements which are of a local and temporary character from those which are of universal and permanent interest. The Epistle from which the subject of our present meditation is selected, is more marked than almost any other with local and temporary specialities; and yet it is easy

to distinguish these from the more important and permanent truths which it inculcates. Although much of it is devoted to the settling of some points of discipline, and to the exposure of the pretensions of the false teacher who set himself in opposition to the apostle, yet the intelligent reader sees at once that the primary object of the writer is to unfold and illustrate the distinguishing and everlasting truths of the Gospel. To infer, then, that the whole of the Epistle is to be applied to the state and circumstances of the Corinthian Church, merely because it contains allusions to local and temporary occurrences, would not only be using a liberty with the sacred author which we would not take with any other ancient writer, but would deprive us of the instruction and consolation which it was his primary purpose to communicate. These incidental allusions furnish internal evidence of the authenticity of the Epistle, and stamp it with the character of truth; but they do not limit the application, or abridge the force, of the more general declarations which it delivers. Because the apostle, in the course of this letter, makes allusion to the peculiar circumstances of the Church at Corinth, it surely could not follow that such a broad and general statement as that which is before us must be exclusively descriptive of their condition and character. The illustration of it which is now to be offered, will, I trust, serve to satisfy you that it is descriptive of the state and experience of the faithful of every age and of every land, and will exhibit the falsity and danger of that mode of interpreta

tion on which we have animadverted, and which has been of such pernicious influence in the Church of Christ. The text informs us what is the Christian's state, and what is his character: He is " in Christ," and "he is a new creature." Let me have your serious and undivided attention, while I endeavour to illustrate and apply this solemn and affecting statement. I need not detain you with any observations on the importance of the subject, as a reason for serious attention, since it is impossible for any thoughtful mind to remain listless or unmoved while we are delineating that state and character in which alone it is safe to await the revelations of eternity.

I. We direct our attention, in the first place, to the Christian's state as described by the apostle : "He is in Christ." This is a form of expression of very frequent occurrence in the New Testament Scriptures. It is a method of designating Christians which our Lord and his apostles very generally employ. So intimate is the union which this designation implies, that He compares it to that of the "branches with the vine;" and so valuable and momentous is this relation, that Christians are solemnly counselled to preserve it. "Little children," says St John, " abide in him."

Now, it is

an inquiry of the highest importance, what is the state of mind and feeling indicated by such strong and peculiar language? That the expressions are highly figurative, must be readily conceded; and to attempt any thing like an approach to a literal ex

plication of them, would savour of the most hopeless fanaticism. At the same time, it will be as readily admitted, on the other hand, that such strong and peculiar language would not be employed to denote an ordinary state of the affections, or a privilege universally and indiscriminately enjoyed. If it were merely indicative of our enjoyment of the outward privileges of the Gospel, and denoted simply our baptism in the name of Christ, and our admission into the society of his followers, surely a much simpler phraseology would have been employed; nor could such invaluable blessings have attached to a state so easily attained, or to a privilege so indiscriminately possessed. It is said that they who are in Christ are freed from condemnation; but will it for a moment be insinuated that all on whom the waters of baptism have fallen, or who are numbered with the followers of Christ, are in this happy state? Are not thousands, who bear the name of Christ and are numbered among his followers, treading the path that leadeth to destruction; and, instead of being exempt from condemnation, are they not treasuring to themselves wrath against the day of wrath? Something more, then, is necessary to constitute this relation to the Saviour, than being baptized into his name, or enjoying the outward privileges of his Church. What it is beyond the possession of the Christian name, and the enjoyment of Christian privileges, that gives us reason to say that we are in Christ, is, therefore, the most interesting and momentous inquiry that can be instituted.

It is readily admitted, that the distinction be

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