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ed." To which may be added the following solemn passage of Peter concerning Christ, delivered by him when filled with the Holy Ghost: (Acts iv. 12.) "Neither is there salvation in any other for there is none other name under heaven given among men, whereby we must be saved.

If we deny the truth of these scriptures, the charge of deism is fixed on us: if we admit it, we can no longer treat Christianity with indifference, but must confess that it is of infinite importance to mankind, both in its principles and practices.

To ascertain what Christianity is, as taught by Christ and his apostles, we must search the New Testament.

The "foolishness of preaching" mentioned in the text, the apostle explains by saying, "We preach Christ crucified." (verse 23.) This general expression comprehends, I suppose, the vari ous subjects of the ministry of the apostles; which I proceed to consider.

More cannot reasonably be expected under this head, than that the preacher should give a sketch of the plan of apostolic preaching. A full discussion of the subject would fill volumes, and will employ the whole time of the ministers of Christ, provided they are properly attentive to the duties of their profession.

1. The apostles insisted frequently on the great principles called natural religion; such as the being and attributes of God, his creation and government of the universe, his love of virtue and hatred of vice, and that he will finally render to every man according to his works. These

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principles are fundamental to all true religion, and are blended with Christianity, which "is a republication of them: and, which is very material, it teaches natural religion in its genuine simplicity; free from those superstitions with which it was totally corrupted, and under which it was in a manner lost."*

If so, natural religion owes much to Christianity. Besides, it comprehends all the great principles of natural religion, and makes us acquainted with the method of our redemption by Christ, concerning which the light of nature leaves us in total darkness.

Thus viewed, Christianity may be considered as a new edition of natural religion, with additions of the greatest importance to the world. Let mankind determine then, which has the preference, natural religion detached from Christianity, or Christianity as comprehending all the great principles of natural religion in their most pure state, and at the same time revealing to us God's eternal purpose of mercy to sinners through Jesus Christ.

2. The universal corruption of the world is another part of apostolic preaching. In Rom. iii. Paul considers this subject in a most explicit and decided manner, where he takes a comparative view of Jews and Gentiles. "What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin." And after he had quoted several passages from the Old Testament in support of the affecting truth, he adds, "Now. we know that what things the law saith, it saith

Bishop Butler's Analogy.

that every

to them that are under the law; mouth may be stopped, and all the world may. become guilty before God." "For all have sinned, and have come short of the glory of God." And so far as our reading and observation extend, we find the melancholy truth exemplified.

3. The sacred writers assure us that all men, considered in unbelief, are in a condition of total depravity. Gen. vi. 5. we read, "And God saw that the wickedness of man was great on the earth, and that every imagination of the thoughts of his heart was only evil continually." Jesus Christ declares, "For out of the heart of man proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." If so, the heart of man is the fountain of iniquity. In John iii. 6. after Christ had spoken of the new birth to Nicodemus, he adds, "That which is born of the flesh is flesh;" that is, altogether sinful. Thus Paul uses the term flesh repeatedly. "For they that are after the flesh," that is, influenced by a sinful nature," do mind the things of the flesh." "So then they that are in the flesh cannot please God;" because the "carnal mind is enmity against God." This short sentence is remarkably descriptive of the total sinfulness of the human heart.

By this depravity inspired writers do not mean, that there is any loss of the natural faculties of the soul; these remain entire amidst the ruins of the fall man has reason, understanding, will and affections; but he is destitute of a spiritual taste, and under the constant influence of aversion to God. If the sinner's heart was right in a moral sense, I can conceive of no remaining

inability to love God for his own sake, and to live to his glory. The essence of religion is love; and the essence of depravity or wickedness is enmity of heart to God. And in this awful condition the sinner is, as

unregeneracy.

long as he remains in

4. In connexion with this representation of human nature, the apostles endeavoured to awaken the attention of their hearers to the infinite

danger in which they were. Often did they thunder in their ears the terrors of the law; saying, "Cursed is every one that continueth not in all things which are written in the book of the law, to do them." "If any man love not the Lord Jesus Christ, let him be anathema maranatha." "When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power: when he shall come to be glorified in his saints, and to be admired in all them that believe-in that day."

We see that they considered mankind as consisting of two classes, the righteous and the wicked; and addressed them in language adapted to their respective characters. They did not preach to a promiscuous assembly as if they were all saints; but assured the ungodly that they were in the gall of bitterness and the bonds of iniquity; and that should they die in that condition, the wrath of God would abide upon them forever. But if any of the people were pricked in

the heart, and cried out, "Men and brethren, what shall we do ?"---

5. They preached Christ to them as the "end of the law for righteousness to every one that believeth." "For I determined," says Paul to the Corinthians," not to know any thing among you, save Jesus Christ and him crucified." This was their darling theme, and the only remedy for sin-sick souls.

Had a sermon been delivered in the apostolic age, to a Christian assembly, that had but little of Christ in it, they would at once have concluded the preacher had forgot his errand; and with the disappointed woman at the sepulchre, have cried out, "They have taken away my Lord out of his place, and I know not where they have laid him." Where should Jesus Christ be as the object of affection, if not in the hearts and conversation of his disciples? where indeed, if not in the preaching of his ministers?

The apostles preached Christ in his true and proper Deity as essential to the Christian scheme. This great truth they had learned from his own mouth. "I and my Father are one. Then the Jews took up stones to stone him. Jesus saith unto them, Many good works have I shewed you from my Father; for which of these works do ye stone me? The Jews answered him, saying, For a good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God." Here was a most favourable opportunity for Christ to have disclaimed all pretensions to the Godhead. He had only to inform them, that they had mistaken his meaning; that he laid no claim to divinity; but meant

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