Earth, his Death on the Crofs, the Sacrifice he offered for Sin, and his glorious Refurrection, are founded in the most abfolute Propriety, and are the Result of infinite Wisdom, chufing the fitteft Means to accomplish this great Work.

To go back then from whence we fet out. This is our Hope and Confidence; That Chrift gave himself for us. Let this Hope live with us here, that we may live by it for ever: Let it ever mortify our corrupt Affections on Earth, and teach us to live only to him, who died for us; for we are to the World, and all the Lufts of it, dead, and our Life is bid with Chrift: And when Chrift, who is our Life, fhall appear, then fhall we also appear with him in Glory.

DISCOURSE III.

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I TIMOTHY i. 15.

This is a faithful Saying, and worthy of all Acceptation, That Chrift Jefus came into the World to fave Sinners.

HESE Words contain the great Charter of the Chriftian Church, and are the Title by which we claim all the Benefits and Promifes of the

Gofpel. If you inquire upon what Pretence we proclaim the Peace of God to Mankind, upon what Confidence we offer Pardon to Sinners, who according to the Terms of natural Juftice are Veffels of Wrath fitted for Deftruction; we anfwer, in the Words of the Text, That Chrift Jefus came into the World to fave Sinners; and that in

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his Name we preach Salvation, and Peace, and Pardon to Offenders.

This is the Doctrine which, together with the Principles on which it is founded, and the Confequences naturally flowing from it, diftinguishes the Chriftian Religion from all other Religions whatever. The Hopes peculiar to Believers are built upon this great Article; and whatever Advantages and Favours we pretend to under the Gospel, more than can be claimed upon the Terms of Juftice and Natural Religion, are to be afcribed to this only, That Chrift Jefus came into the World to fave Sinners.

Whoever therefore rejects this Article, he does indeed reject the Chriftian Religion: I mean not that fuch an one muft neceffarily reject all the Religion contained in the Books of the Gospel; for the moral Duties of the Gospel are the very Duties of Natural Religion, improved and carried into Perfection ; and the Man who receives not Chrift for his Saviour and Redeemer, may yet receive the Doctrines of Morality, as taught and explained by him, because he finds them agreeable to the Light of his own Reason and Understanding.

The

The Difference then between a true Deist and the Chriftian arifes from the Doctrine contained in the Text. They both equally believe the Being and Providence of God; and the Obligations of Morality are equally admitted on both Sides. The Neceflity of a virtuous Life, in Obedience to thefe Obligations, is no Matter of Difpute; at leaft there is no Reason why it should be Matter of Difpute between them. The Deift has no Room to doubt in this Cafe; for he has no other Hope than in his Obedience, which of Neceffity therefore must be so perfect, as to render him acceptable in the Sight of his equitable Judge: And if the Chriftian builds fo far on other Hopes, as to neglect the weighty Matters of the Law, he deceives himself, and abuses the Gofpel of his Saviour.

But then in other Refpects they differ widely: The Deift reckons himself, and the rest of Mankind, to be in that State of Nature in which God created them, and therefore capable of obtaining, by the prefent Powers of Nature, the End defigned by God for Man: In confequence of this, as he owns the Duty of obeying God, so in right of his Obedience he claims his Favour and Protection.

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