scurely delineated. But the religion of Jesus Christ, ás it has required a degree of purity, such as was never taught before, so it has given a description of the depravity of man which, till its promulgation, was utterly unknown. The whole world, by which is meant all who are not regenerate, are represented as lying in wickedness, as in enmity to God, and as opposing truth; and this evil character of mankind is attributed, in the New Testament to the depraved state of human nature: "men are born in sin;" they are "children of wrath," and "under the curse."

That this representation of the state of the world is peculiar to Christianity, is sufficiently evident, and is indeed a very strong presumption of its Divine origin. The sad experience of our own hearts, when enlightened by the Spirit of God, our inability to conceive justly of the true nature of sin and holiness, are sufficient, independently of other proofs, to confirm the truth of what Jesus Christ and his Apostles have revealed on this awful subject. But to give so shocking a description of the state of mankind required in the teacher of a new religion, not only the deepest insight into human nature, but a measure of firmness and resolution which nothing but the confidence of truth could have inspired. What false teacher could have dared to give so unfavourable an account of his fellow-creatures? I might almost say, what person of a benevolent mind, who was not speaking by the immediate authority of God, could have done so?

But Christianity, though it probes the wound deep, does so with a pitying hand and with a kind intention. For from this description of mankind, which no one who has not put off humanity, can read without pity, or acknowledge without grief, is derived that humility which is peculiar to a Christian, and a train of virtuous dispositions connected with it which are only of Christian growth. Of humility, as a virtue, the heathens had so little conception, that the Roman language did not even contain a word to express it. That poverty of spirit to which the kingdom of heaven is promised; that contrition for sin, and deep repentance, which are only the next degree below innocence; that tenderness of conscience which, knowing its danger, watches with jealous sensibility against the approach of sin; that spirit of earnest supplication at the Throne of Grace which in a posture so justly befitting man, humbly implores mercy; that confidence in the Divine help which they who distrust themselves will cherish, and which tends equally to ascribe glory to God and produce security to man;-all these virtuous emotions take their rise from that very affecting description of human depravity which Christianity alone has given.

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How striking is the difference between some of the wisest of the ancient philosophers and those who are real Christians! Regard the former! ceited of their wisdom, boasting, confident, and vain glorious. Behold the latter! After all their present prayers, their works of piety, labours of love, and earnest endeavours to be more pure and holy; you see them still lamenting their depravity, and acknowledging with sincere grief their utter unworthiness. Is it that these men are really more corrupt and unworthy than the former? Or is it that their confessions are insincere? Or is it not that the pride of the human heart, which the Gospel proposes to eradicate, is removed; and the humility which the Gospel implants has taken root and flourished.

II. Nearly connected with the doctrine of the depravity of man, is that of the insufficiency of human righteousness to justify a sinner in the sight of God. This truth is also implied by the necessity of spiritual regeneration. And this is a doctrine which no other religion but that of Christ ever inculcated: on the contrary, however inconsistent the different opinions of the nature of virtue have been, whatever different methods men have taken to obtain it, still their whole dependence has been placed upon the sufficiency of their own

attainments. They have looked to their own virtue and goodness, to secure eternal happiness.

But how different, how much more noble, more worthy of God, and more suitable to man, are the sentiments which Christianity inculcates! We see in the religion of Jesus Christ, a regular design to glorify and exalt the holiness of the Divine Being, in the sight of whom the utmost purity of man is unclean, in whose holy balance his best works are found wanting. Forbidden to place any confidence in himself, and taught that every good desire and purpose of his heart proceeds from God; the Christian, while he is as holy as the frailty of human nature will permit, trusts not in his holiness, but, in consequence of his enlarged views of duty, sees so much imperfection even in his best services, that he gladly embraces the offer of salvation made to sinners, through the mediation and mercy of a Redeemer.

We may always suspect the truth of any article of faith which does not tend to produce good practical effects. Utility is among the surest tests of any doctrine; and in the case before us, not only is the Saviour's Name magnified, by a renunciation of our own righteousness, but a greater degree of purity results from it: for the absence of genuine piety seems to be chiefly owing to the opinion which too generally prevails of the sufficiency of human virtue. He who entertains a deep-rooted opinion that his own virtue must recommend him to God, is naturally led to establish a low standard of virtue, and to form a loose and general idea of holiness, as meaning little more than a freedom from acts of gross sin.

But when Christianity teaches man, that he cannot by any righteousness of his own obtain the pardon or favour of God, the intention is not to make him easy in the neglect of virtue. No! the Gospel overthrows a weak edifice, but to build on more secure foundations. It reminds man of the insufficiency of his works, that he may be induced to apply to Him who is the fountain of all sufficiency, and the source of all help. It

shews him the imperfection of his own righteousness, and leads him to mourn over it, that he may seek the purity of heart and life which is wrought by the influence of the Holy Ghost. It directs him with purer principles, with a better aim, with a surer hope and a more powerful aid, to attain a more elevated degree of holiness.

III. The influence of the Holy Spirit is the third particular, in the doctrine of regeneration, which marks the peculiar character of Christianity. The Gospel is emphatically styled, "the ministration of the Spirit:" "As many as are led by the Spirit of God, they are the sons of God." "If any man have not the Spirit of Christ, he is none of his." We are saved by the washing of regeneration and renewing of the Holy Ghost, which is shed on us abundantly through Jesus Christ. "That which is born of the Spirit, is spirit."

All religions which have any pretension to the notice of a rational being, agree in this point, that they require a degree of moral goodness in their votaries. But Christianity not only differs materially from them, by requiring in its disciples a degree of purity and strictness essentially different from that which is enjoined by any other religious system, but by referring to an Almighty Agent as the only source of this goodness. If the assistance of the Spirit of God holds out great encouragement, it no less increases our obligations and augments our responsibility: for the Gospel requires of those to whom this Divine aid is given, a measure of holiness, inconsistent with the natural state and powers of man: it demands such a change in their habits and principles, as may justly entitle them to the appellation of new creatures. Without this change it does not consider them as Christians. The flesh is, in the New Testament, opposed to the Spirit; that is, the natural state of man, to his state as recovered by the Spirit.

Christianity is not, like other religions, national: it is entirely personal. We are indeed, by birth, entitled to baptism, and to be admitted into the external church of Christ; that is, we are admitted into a solemn covenant with God, in which we promise this personal change; and our hope of salvation depends on its taking place within our hearts. It is one of the elements of Christian science, that without holiness no man shall see the Lord.

Other religions have chiefly insisted upon the admission of certain opinions or ceremonies; and a person, according to his reception of the one and practice of the other, was considered as a votary of that religion, and entitled to its benefits. Even the Jews had fallen, in our Saviour's time, into a gross mistake of this kind, which our Saviour's Sermon on the Mount is chiefly intended to expose, and to shew that in the pure system he was about to deliver, though there would be doctrines and ceremonies, yet no observance of these could atone for the wilful breach of the least commandment. All the doctrines of Christianity, and all the ceremonies it requires, are of a practical nature: they tend to implant principles which will most powerfully produce practical holiness; and only in proportion as that practical influence is felt, are the doctrines of the Gospel rightly understood.

Other religions have made the principal part of duty consist in abstaining from certain crimes, and practising a limited degree of virtue; but Christianity requires much more: she insists upon her disciples being active in doing good. Their members they are to yield as instruments of righteousness and holiness; their bodies they are to present as a reasonable sacrifice unto God. It is not enough that they do no evil: they are to do good to all men: to consider their time, money, and influence, as talents with which they are to occupy till their Master calls them to account.

Other religions have been contented merely with an external practice, conformable to their rules: Christianity requires, that all the righteous actions of her servants should be done from the heart; not of constraint, but willingly. They must be the offerings of a free will; the natural dictates of the heart, and of an under