and the like scripture instructions plainly import that by true faith we ascribe our salvation to the true meritorious cause of it. We are told that they who sought justification otherwise than by faith, made Christ's death to have been in vain, and made his cross of none effect. This implies that true faith in Christ acknowledges the efficacy of his death or of his cross, while unbelief denies or lessens it. This may also be proved from the scripture account, not only of the ends, but also of the causes and means of faith.

When we are directed to seek the Spirit of God to make us know the love of Christ that passes knowledge; it implies that just impressions of divine love in our redemption is a chief end of the operations of the Spirit of God. When we are told that Christ is the end of the law for righteousness, and that the law leads to him; it is evident from such scriptures, especially when compared with other scriptures, that suitable impression of our need of redemption and of the glory of it, is a main design of divine instructions concerning the law of God. When preaching the gospel is called preaching Christ's cross, or preaching Christ crucified; 1 Cor. i. 18, 23. when it is mentioned to the Galatians, as the great privilege they had by gospel instructions and institutions, that Christ crucified had been evidently set forth before them, Gal. iii. I. when both the sacraments are described as representing and applying the efficacy of Christ's death; Rom. vi. 3. 1 Cor. 11. all these things shew that our honouring the love and mercy of God in our redemption, is a main design of all divine ordinances and institutions, Seeing therefore that due acknowledgment of redemption, is a main design of the work of the Spirit of God, of the doctrine of his law, of all the instructions of his word, and of all the ordinances of his worship; it is evident that such acknowledgment not only is included in that faith in Christ which the gospel requires, but even that it is the very main and principal thing included in it.

The scriptures which treat of access to God in his worship, and of a spiritual fulness of peace and joy.

in God, speak of these privileges as the effects both of Christ's blood, and of faith, in such a way as shews that that faith which is the means of these privileges, has for its object that blood, or redemption in Christ's blood, which is the meritorious cause of them. Thus, as to the efficacy of faith, we are told that it is by faith we draw near to God and have access to him, Eph. ii. 13. that they who trust in God according to his word, are filled with joy and peace in believing, Rom. xv. 13. and that believing in Christ they rejoice with joy unspeakable and full of glory. On the other part, as to the efficacy of Christ's blood, we are told. that it is the new and living way by which we have boldness to enter into the holiest of all, Heb. x. 19. that it is that blood that purges our consciences from dead works to serve the living God, Heb. ix. 14. and that we joy, in God, through our Lord Jesus Christ, having received the atonement, Rom. v. 11. These and the like scrip

tures shew that that faith by which men attain to spiritual joy and peace, and access w God, has for its object Christ's blood and atonement or redemption.

The great law of prayer, that we should ask all, things in Christ's name, proves that our faith in him must imply an acknowledgment of his having purchased all things for us. It is the doctrine of redemption that explains God's bestowing all blessings on us, and his accepting all our sincere services, for Christ's sake. Our obligation to apply to God in his name, might be justly inferred from that doctrine, though it were not otherwise expressly enjoined. But we are not left to learn that important practice, merely by inference and deduction It is inculcated upon us in the most express manner, and very frequently. We are required in all our addresses to the throne of God, and in all our endeavours to serve him acceptably, to ask all things for Christ's sake, and to do all things in his name, 1. John xiv. 13. Col. iii. 17.

IV. The various arguments that have been adduced, are sufficient to prove, that acknowledgment of redemption is necessarily included in that faith in Christ, which the scripture so much insists on. They shew also

the great importance of such acknowledgment: how much it should habitually occupy the mind and hearts of Christians; and how justly it may be considered as the life and soul of practical christianity. But this deserves more particular confirmation on various ac

counts.

The transcendent importance of acknowledging divine mercy in redemption, ought by no means to be understood so, as to interfere with habitual particular consideration of the other doctrines and precepts of religion. This is contrary to the nature and ends of true faith in Christ, and is a very dangerous extreme. But it is also a very dangerous thing to acknowledge redemption only in a superficial way.

How much the mystery of redemption and salvation by the mercy of God in Christ should occupy the minds and hearts of Christians, may appear from the consideration of the following things: viz. The nature and properties of redemption itself; various express assertions in scripture, concerning the place it should have in our thoughts and affections; the style of scripture concerning it, by which the whole of Christianity receives its denomination from that important doctrine; the manner in which the apostles inculcate it, mixing it with all other divine instructions, improving it as the chief motive for enforcing all Christian precepts; the warnings given concerning those who opposed it, or perverted it; the account given of the operations of the Spirit of God, enabling men to just apprehensions and impressions of it; the commendations given of distinguishing privileges of the New Testament dispensation, as arising from a clearer discovery of it; together with the descriptions given of the Christian life as the life of faith on the Son of God.

As to the nature of redemption itself, its trancendent importance has been in some measure explained and proved already, and will be more fully considered afterwards. It is obvious, that seeing it is an incomparable display of the perfections of God, and especially of his mercy to sinners, a propensity to suit

able acknowledgment of it, is a thing to which hearers of the gospel are under the highest obligations, in point of justice and gratitude, as well as interest. As was observed before, if redemption is God's chief gift, suitable acknowledgment of it is the redeemed sinner's chief duty: Neglect of such acknowledg ment is the highest contempt of divine mercy and of divine authority. They who deny redemption, such as the unbelieving Jews and others, are far less inconsistent with themselves, than they who own the reality of it, but satisfy themselves with mere superficial acknowledgments of it.

It is the doctrine of our redemption and salvation by Christ that the apostle has in view, when he says, that he was determined to know nothing else, among those to whom he preached, but Christ and him crucified; 1 Cor. ii. 2. that he gloried in nothing else but in the cross of Christ; Gal. vi. 14. that he counted all things else as loss, for the excellency of the knowledge of Christ; Phil. iii. 8. Such expressions plain ly import something more than merely that the doctine of Christ's redemption and mediation is a part, or a necessary part, of the Christian revelation; they plainly import, that it is of peculiar and transcendent importance; and that as other doctrines which may be distinguished from it, and which by no means should be neglected, have a manifold connexion with it, or a manifold relation to it, so it is in that view that they should be habitually considered.

It is evident, that no doctrine can properly bé denominated from any of the least important branches of it, but from its main scope and design. The whole of Christianity receives its denomination from the mystery of redemption. When teaching Christianity is cal led preaching Christ, the preaching of the cross, or of Christ crucified, and preaching the unsearchable riches of Christ, and when the whole Christian revelation is called the word of grace, the word of reconciliation, the word of salvation, the word of life, and the gospel of the grace of God; the force of this argument from these names of the word of God, is

founded on this, that they are names given to it by the Spirit of God.

In considering how the apostles inculcate the doc trine in view, it is of use to distinguish betwixt the doctrinal and the practical parts of their writings ; understanding these words in the strictest sense, in so far as there is a difference betwixt the doctrines and precepts of Christianity, though all its doctrines are of a practical nature and tendency.

As to the doctrinal parts of the writings in view, it is proper to observe these two things: First, that some branch or other, of the mystery of redemption, is to be met with in the doctrinal instructions of the apostles every where: and, secondly, that all other doctrines are considered in their relation to it. As to the first, the divine perfections manifested in redemption, the divine law established by it, the blessings purchased by it, our need of it, the manner of obtaining an interest in it, and the fruits of it; the suffi ciency, the excellency, the completeness of it; and in a special manner, the incomprehensible mercy and kindness of God displayed in it; the Divine nature and glory of the Son of God, who purchased redemp, tion, and of his Spirit, who applies it; with various other things which shew its glory and importance, are to be met with every where in these parts of the apos tolical writings that may, in the strictest sense, be cal led doctrinal.

As to the other point, namely, that the doctrines which may be distinguished from the mystery of redemption, are considered in their relation to it; this is evident both as to the other peculiar doctrines of revelation, and as to the doctrines of natural religion, which they necessarily presuppose. When the apostle says that Christ is the end of the law, Rom. x. 4. which law is a main branch of natural religion, though more fully discovered in scripture; this implies, as was hinted before, that it is a principal end and use of the law, to guilty transgressors, to shew them their need of that salvation through Christ, which the gos pel reveals. As to the other truths of natural religion,