exempted from obedience as a condition of life, yet, as has been, already, shown, we are under stronger obligations to obey the law, as a rule of conduct, than we were ever under before. "If we are crucified with Christ, "then we are dead to sin: how, then, shall "we, that are dead to sin, live any longer "therein ?"

From what has been said, it appears how illfounded those objections are which represent the system of the orthodox christian as unfriendly to the interests of morality. It represents man, indeed, in his present fallen and degenerate state, as unable to think a good thought or to do a good action. It does not, however, discourage him from the attempt, but, on the contrary, furnishes him with higher powers, derived from a nobler source, and calls upon every man to exercise the grace which is in him. It teaches us, that, our faith and repentance have not the smallest efficacy in procuring our salvation; but, it never yet taught, that, the unbeliever and the impenitent would enter into the kingdom of heaven. It represents some as chosen to life, and others as given over to reprobation; but it is ignorance of it's nature to suppose, that, it consid

ers predestination as inconsistent with the most perfect freedom of actions, or, that it represents the foreknowledge of God as the cause of the future salvation or condemnation of men. It teaches us, that, we are not justified by works; but, it does not teach, that, works are unnecessary to salvation; on the contrary, it declares, that, without holiness no man can see God. It informs us, that, Jesus Christ obeyed the law in our name, and in our room; but, at the same time, it lays us under the strictest obliga tions to obedience; the obligations of duty to a Lord and Master; of gratitude to a benefac tor; of love to a friend; in short, of every principle which can operate upon a reasonable being. But I cannot, without doing injustice to so important a subject, omit showing, how, it is an inducement to the practice of some particular virtues.

The atonement of Christ ought to lead us to love one another. This is the natural effect of our love to Christ: if we love the master, we will also love his servants: if we love him who begot, we will also love those who are begotten. Besides this, if Jesus loved any so much as to die for them, will we counteract the intentions of his affection so far as to hate

or persecute them? Will we despise, or, treat harshly, those saints who are dear in God's sight? Thus does St. Paul reason: "We that "are strong ought to bear the infirmities of the "weak; for even Christ pleased not himself, "but as it is written, the reproaches of them "who reproached others fell upon me." Can we hear our Lord say, "this is my command"ment, that ye love one another, as I have "loved you," and, "hereby shall all men "know that ye are my disciples, if ye love "one another," and, yet, hate, defame, or injure our neighbour or our friend! Can we read the exhortation of St. Paul, "walk in, "love, as Christ also hath loved us, and given "himself for us an offering and a sacrifice, for "a sweet smelling savour," and pay no attention to the advice? Can we duly weigh the reasoning of St. John: "Beloved, if God so "loved us, then ought we also to love one "another hereby we perceive the love of

God, because he laid down his life for us; "wherefore we ought to lay down our lives "for the brethren ;" and yet be uncharitable to the needy, or withhold our hand from our brother in distress?

The atonement of Christ is, likewise, a strong inducement to forgiveness of injuries. God, freely, forgave us our debts, Christ, cheerfully, paid our ransom can we, then, rigorously demand entire satisfaction from others?— We ought, rather, to be kind to one anoth"er, tender-hearted, forgiving one another in "love, even as God, for Christ's sake, hath for"given us." Jesus endured the contradiction of sinners against himself, and will we indulge anger, retain resentments, and revenge every unguarded expression, and every undesigned or imaginary wrong? How can we expect mercy from God, when we show none to our fellow men? With what plea can we approach the throne of grace to ask forgive ness for our unnumbered transgressions, when we are sensible, that, we have not forgiven our neighbour in far less aggravated circumstances?

In like manner, if we make a proper use of the atonement of Christ's blood, we will seek peace with all men, and keep the unity of the spirit in the bond of peace. The ultimate end of Christ's making atonement, at all, was to restore peace and harmony, to reconcile foes, to bring together things in heaven and things on earth. Part of the song which was sung

by the heavenly host, at our Saviour's introduction into the world, was, "Peace on earth and "good will towards men." And, indeed, his death lays us under the strongest obligations to peace and unity. For, if Christ hath reconciled upon the cross all the redeemed unto God in one body, having destroyed the spirit of enmity by his sacrifice, then we are, no more, strangers and foreigners, but fellow citizens with the saints, and of the household of faith. And how comely is it for brethren to dwell together in unity. It is as the dew of Hermon, as the dew that descended on the mountains of Zion,

My believing brethren; you are all members of one family, you are all baptized into one faith, you are all justified by the same blood, you are all sanctified by the same spirit, you are all travelling to the same country, and, you will all meet in that blessed place where no discord enters. How foolish, then, must it be to fall into uncharitable strifes by the way! especially, in such a state as the present, where you are beset with so many temptations, and have so many common enemies.