variance with the justice and goodness of God. Punishment necessarily implies actual, or at least intentional guilt-voluntary, personal transgression, of which we all, surely, have as much as may keep us from looking back to the guilt of Adam for the ground of our individual condemnation. The absolute doctrine of scripture on this subject is that "the son shall not perish for the iniquity of the father;" that "the soul which sinneth, it shall die ;" and that every man shall be judged and dealt with "according to his works," according to the deeds done in the body, whether good or evil.

Nevertheless, from the scripture account of the transaction, it seems plain to me, that by the fall of Adam we have all sustained a spiritual loss; that we inherit what may be, termed a degraded nature; and that we have been eventually brought down to that woful condition of sin, and misery, and mortality, in which we find ourselves.

1

I am aware there are those who do not concur in these views; who not only reject the notion of guilt imputed, where there is no voluntary actual transgression; (wherein I think they agree with Scripture,) but who profess also to believe that man is just now such as he came at first from the hand of his Maker; (wherein I think they are utterly at variance with Scripture.) But do they believe those plain declarations of the divine word, which tell us, that "there is not a just

man who liveth on the earth, and sinneth not”. that "all have sinned, and come short of the glory of God"-that all, therefore, "are concluded under sin," and stand justly exposed to the sentence and condemnation of a broken law? Give credence to these facts, and account for them as you may admit this to be the actual condition of mankind; (and I do not see on what grounds, either of Scripture or experience, it can be denied,) admit that all are in this calamitous condition; that all have really fallen under the sentence of death and condemnation ; and then, whether the scripture account of the origin of this common calamity be admitted or not, there remains the necessary alternativeeither that the awful sentence of the divine law shall be executed on the sinner to the uttermost; or, that God, of his infinite grace and mercy, shall extend pardon and salvation to the sinner, in such a way as may be consistent with his own unalterable holiness, and justice, goodness, and truth.

This latter is that which constitutes the gracious, the glorious discovery of the gospel of Christ to sinful man. There we are favoured with the glad news of the high mediation which is established, and of the merciful interposition which hath been made, for the recovery and salvation of a lost world. There we read, that, in this dispensation of heaven's mercy to a fallen

race, "there is one mediator between God and men, the man Christ Jesus." There we read, that in "the fulness of time, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law," (them that were under the condemnation of the law,) "that we might receive the adoption of sons". that we might be restored to the forfeited favour of our Father in heaven.

It would be folly to waste time in contending with those who can be presumptuous enough to question the wisdom of this divine arrangement; who profess to think that God might have extended pardon and salvation to penitent sinners, without the interposition of a mediator. Whether he might, or might not do so, is not for us to determine. That he has not thought proper to do so, might be enough for us; for we may be assured that all God's doings are done in the most perfect wisdom. Wherefore dare, in any case, to bring our wisdom in competition with the wisdom of God!-especially when we know, by experience, that the system of mediation disclosed in the gospel is perfectly analagous to the general constitution and course of the divine government. But even if this were not so, or that we did not know it to be so, might it not be sufficient for us to find such arrangement plainly recorded in the gospel? "If we receive the witness of men," saith the apostle John, "the

witness of God is greater: for this is the witness of God which he hath testified of his Son: He that believeth on the Son of God hath the witness in himself: he that believeth not God, hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that believeth on the Son hath everlasting life; and he that believeth not the Son, shall not see life; but the wrath of God abideth on him."

Now, the first admission of this divine record into my mind, the very conception it gives me of the high mediation which it discloses, puts it out of my power to regard the Mediator as belonging to the fallen family of man; and leads me to look upon him as next in dignity and glory to the great Father of all. And, more especially, when I proceed to consider the several distinct and most important functions which are made to devolve upon him in that capacity, as pointed out by the several offices and designations to which I before alluded.

Thus, the Son of God is every where in scripture denominated "our Saviour," in whom we have redemption. This high designation is set forth in a great variety of such expressions as the following. "Thou shalt call his name Jesus; for he shall save his people from their sins." "The son of man is come to seek and to save

that which is lost." "We have seen, and do testify, that the Father sent the Son to be the Saviour of the world." "We have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." "Him hath God exalted to be a prince and a Saviour, to give repentance and remission of sins." "Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.

دو

But wherein does this salvation, this redemption that is in Christ, consist? Some have seemed willing to confine his office as a Saviour to his perfect instruction as a prophet; his announcement of the Divine placability and mercy towards our degenerate race; and his offer of pardon and restoration to all penitent sinnersregarding his death upon the cross as no farther connected with the salvation of man, than the death of a martyr or witness to the truth. Had this been the whole of Christ's office as a Saviour, then indeed I should not have attempted to draw from it an evidence of his divinity; because there is obviously nothing in all this, that might not have been done, and for any thing I can see to the contrary, done as well by a mere man, properly commissioned.

will

But look into the sacred volume; and you every where find the office of the Saviour, and the redemption that is in him, set forth in a point of view of much higher import indeed.