For, notwithstanding this extent and purity of the Christian theory of morals, and those subordinate means by which it works, the question yet remains-What is to set the machine actually in motion? What are to constitute the prevailing motives of duty? Every rule is a constraint, and every constraint is unpleasant. We must, therefore, have motivespowerful, because we have to conquer powerful passions-universal, because morals are designed for all men-permanent, because virtue is necessary for all times and all places.'

Here, then, the peculiar truths of the gospel, as well as those other parts of Revelation with which the precepts are inseparably connected, appear in all their influence. It is on the deep and ample basis of the Christian doctrine that the whole superstructure of Christian morals is grounded.

THE FACTS on which these doctrines rest, PREPARE FOR THE OPERATION OF MOTIVES

most powerful, universal, and permanent.

The facts of the fall and corruption of man ; of the mercy of God in the gift of his own Son; of the birth, sufferings, and death of Jesus Christ; of the descent and operations of the Holy Ghost; of the promulgation of the Christian religion and its offers to mankind-these 'Frassynous.

great facts fill the mind of the penitent with such a sense of the awful justice of God, of the inconceivable evil of sin, of the unspeakable love and mercy of the Almighty to a guilty world, as prepare for the formation of the Christian character; as make sin the object of abhorrence, and holiness of choice and pursuit. The facts of Christianity, brought home to man's heart, and having their influence actually upon his conscience, that is, being truly believed, render morals practicable, natural, delightful. The machine is set at work. actly as the immoralities of the heathens were connected with their vile superstitions, were a part of them, were permitted by the laws of every heathen people, and incorporated with the usages of their temples and their religion; so the pure and lovely morality of the gospel is connected with the FACTS of Christianity, forms a part of the religion, and is incorporated with all its worship and observances.

Ex

Further, the doctrines of Revelation are ExPRESSLY DESIGNED and admirably adapted to produce Christian obedience. He that receives Christianity aright, not only believes the facts on which it rests, but embraces the peculiar doctrines which explain those facts, in order that he may become the servant of God. He receives the doctrine of man's guilt and con

demnation, and thereby learns to mourn over and forsake every sin; he receives the glad tidings of joy in the salvation of Christ, and then loves and obeys this new master in every future act of his life; he receives the doctrine of justification by faith, and he proves that faith by its proper effects; he receives the doctrine of the Holy Ghost, and he implores his promised grace, to renew his heart and to dispose him to love and practise the law of God; he receives the doctrine of the sacraments and other means of grace, and by them he obtains strength for persevering obedience. And why should I say a word of the immediate connexion of the doctrines of the holy character of God and of the resurrection of the dead and eternal judgment, with that obedience which cannot, even by supposition, be disjoined in the Christian's mind and conscience from them? Thus there is no truth conveyed in the doctrines, without a correspondent obligation enforced in the precepts. Holiness is the end in view of the whole Revelation, modified by the particular dispensation of the Son and Spirit of God. All meritorious confidence is, indeed,' renounced; but "the dutiful necessity"1 of good works is greatly increased by every truth relating to our salvation.

'Hooker.

For it is further to be noted, that the peculiar doctrines of Revelation go to form exactly

THAT SORT OF CHARACTER, AND NO OTHER, WHICH THE MORALS REQUIRE; and that the precepts delineate and require that sort of character, and no other, which the doctrines go to form -that peculiar Christian spirit, I mean, which we have already shown to be the end in view in the performance of each particular duty. The Christian spirit is humble and lowly; founded on renunciation of self-righteousness and self-confidence; warmed with active benevolence and sympathy for the spiritual and temporal wants of man; accompanied with meekness, patience, and forgiveness of injuries. And it is obvious that the peculiar doctrines of the gospel go to form this sort of character, and no other. the facts on which they rest inspire a general abhorrence of sin, and an admiration of the love of God; and the proper consequence of receiving the doctrines is to perform correspondent duties: the result, therefore, of a cordial acquiescence in all the doctrines will be the formation of the peculiar sort of character which the Christian precepts delineate and require. That is, the doctrine of the guilt of man, producing humiliation and penitence; and the doctrine of forgiveness and of sanctifying grace, producing holy love and obedience: the more

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these are wrought into the mind and habits, the more powerful will be the impress, the peculiar impress of the Christian character.

This we find to be the case in point of fact. The overwhelming LOVE OF CHRIST constrains, bears away, puts a holy necessity, as it were, upon the penitent, to live, not unto himself, but unto him that loved him and gave himself for him, and rose again. He is not his own.' He is dedicated, made over, resigned by a voluntary surrender, to the service of his divine Lord. Thus, gratitude, admiration, love of God and man, detachment from the world, spirituality of mind, patience under injuries; that is, the very character which the morals delineate and demand, is the natural result of the peculiar doctrines. These great discoveries, brought near and made effectual by the Holy Spirit, are an ever-living spring of vigorous and self-denying obedience. They perpetually supply principles of hatred of sin, of self-abasement, of thankfulness and joy; which, like a fountain, feed the streams of actual effort and practical obedience.

Once more, the promises and privileges of the gospel are attached to CERTAIN DISPOSITIONS AND STATES OF MIND, which are essential parts of the morals of Revelation. The promises are chiefly made to certain characters-to those who are meek, to those who pray, to those who seek 12 Cor. v. 14, 15; 1 Cor. vi. 19, 20.