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undisguised doctrine of the death of Christ for sinners as unnecessary or dangerous.

The momentous question is, To which of these two classes do we belong? Are we self-righteous, proud, wise in our own conceits, trusting in our natural powers or our acquired advantages; deeming our heart good and our state good, and feeling no disposition to be saved as "the chief of sinners,' and enter into life through the merits and grace of another; or are we not? Does the language of St. Paul and of our church on the subject of our original corruption, and the redemption of the Cross, appear to us intelligible and natural? Do we habitually use the expressions of love and admiration, which St. Paul uses, in speaking of the crucifixion of our Lord? Do we perceive in it the most astonishing proofs of matchless wisdom and almighty power? Can we say, God forbid that I should glory save in the cross of our Lord Jesus Christ? Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus our Lord?

If you are conscious that you are not thus glorying in the Cross and never have done it, then let me ask you, whether this does not in fact place you in the number of those to whom, in the language of the text, the doctrine of the cross of Christ still appears to be weak and foolish? Let me beg of you to examine your present state. Let me exhort you to distrust yourself, and to pray to God to show you your real character. Let me tell you that a man's very religion, if it be spurious, like that of the proud Pharisee in the parable, may be his ruin. Let me remind you that the apostle expressly says, that the preaching of the Cross is to them that PERISH foolishness. O awful declaration! We perish, if we mistake here. Our eternal happiness depends on our estimate of the death of Christ. Begin then this inquiry; search the Scriptures; pray for divine

illumination; see what your present views of religion have done for you, or rather what they have not done for you; and never rest contented till you have known the power and efficacy, the transforming and enlightening virtue of the cross of Christ. Knowing this, you shall begin to discern in it the power of God, in the various respects to which we have adverted, as well as the splendid illustration of his manifold wisdom.

But this subject may teach us,

II. NOT TO BE SURPRISED AT THE CONTEMPT WHICH IS CAST ON THE TRUE FOLLOWERS OF CHRIST CRUCIFIED. It is the natural consequence of worldly persons, who are many, forming an estimate of devout Christians, who are few. What say the Scriptures? Wide is the gate and broad is the way that leadeth unto destruction, and many there be that go in thereat; whereas strait is the gate and narrow is the way which leadeth unto life, and few there be that find it. Such language might of itself lead us to expect that some reproach would rest on the smaller company. But if we further consider, that the preaching of the Cross-that is, the very truth which the humble follower of his Saviour receives and welcomes, and triumphs in—is to the multitude who are lost, a stumbling-block or foolishness; we need not wonder that reproach and misrepresentation should follow the servants of Christ. And though men in a Christian country confess nominally the faith of Christ, acknowledge the doctrine of the atonement as part of the national creed, and freely allow some allusions to it in the course of Christian doctrine, yet if in truth the real doctrine of the Cross is an offence and foolishness in their eyes, they must be expected to brand with some mark of folly or disgrace those who embrace it, and live agreeably to it. It has been thus in every age. The same contempt

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which attended our Saviour, his Apostles, and their immediate followers, will assuredly in a measure be visited upon us, if we imbibe their spirit and tread in their steps. There is only this difference, that in the earlier days of the church the reproach was cast on Christianity itself, as well as on the professors of it, but that now Christianity is allowed to be right, and the tenets common to it with other religions are admitted to be true, and all the odium is cast on its great and peculiar doctrines. The blow aimed at enthusiasm is in fact meant for religion; and under an alleged hostility to excess is concealed that fixed abhorrence, which the proud and superstitious, the presumptuous and worldly-minded, feel to the humiliating doctrine of a crucified Saviour. Let us not therefore be surprised if these imputations fall on ourselves, but be prepared for them; and also prepared to return good for evil, and blessing for reproach, that by our good works, which they behold, they may glorify God in the day of visitation.

Finally, we are led from this subject,

III. TO BLESS GOD IF WE OURSELVES HAVE BEEN ENABLED TO DISCOVER AND FEEL THE POWER AND

WISDOM OF THE CROSS OF CHRIST. It is to the same grace which gave the Saviour to die for sinners, that we are indebted for being brought to a saving knowledge of him. By the grace of God we are what we are. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost. This is implied in an expression of my text to which I have not hitherto expressly adverted; it is to them that are CALLED, says the Apostle, that Christ is the power of God, and the wisdom of God. We are directed by this language devoutly to attribute any difference between ourselves and others, to the free mercy of God. It is he who hath

called us by his grace: who hath called us according to his purpose; who hath saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. Let us then ascribe to him all the praise. Let us

glory in any sufferings which may arise from this heavenly vocation. Let us walk worthy of our high calling of God in Christ Jesus; and, renouncing more and more our pride and vain wisdom, confine our exultation to that Cross, in which are combined all the displays of God's power, and all the treasures of his wisdom and knowledge.

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SERMON III.

CONVICTION OF SIN.

ACTS ii. 37.

Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the Apostles, Men and brethren, what shall we do?

THE first step in repentance is a due sense of our sins. This sense of sin is the beginning of true religion in the heart; and it is substantially the same in all who are converted unto God. Man is a transgressor of the divine law; and till he is deeply sensible of this, he will not forsake his iniquities, or seek for the pardon of them through the atonement of Jesus Christ, or begin a new course of life. The chief object of the Christian ministry, so far as irreligious persons are concerned, should, therefore, be the same with that of the Apostle Peter in the sermon connected with the text, to produce conviction of sin. The circumstances may indeed vary; but the end to be pursued is the same and it is by the plain statement of truth that God is pleased to impress men with the sense of their condition and danger. In endeavouring then to explain the nature of that sorrow, or compunction, of mind which is the beginning of real repentance, I shall consider, from the words before us,

I. The instructions which are the means of producing it;

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