practical respects-that is, in all the respects with which we are concerned-it is replete with benevolence to man; or can any one for a moment question whether his command of loving our neighbour as ourselves, is not infinitely strengthened by the obligations of gratitude to our divine Lord by this particular method of redemption? Is it not deserving of all admiration that the greatest mystery of Christianity should be inseparably connected with the greatest duty; and that what is at once the most difficult to fallen man, and most obviously conducive to his peace and tranquillity, should be connected with the most inconceivable instance of our Saviour's love in dying as a sacrifice for sins? Does it not mark a divine religion that the very act of faith which sues for pardon of sin and acceptance with God, and thus touches on the deepest mysteries of Christianity, should require at the same moment, for the proof of its sincerity, the forgiveness of injuries, and the love of our neighbour?

It deserves notice, that these two points of Christianity, the atonement of Christ's love, and our charity to others as its fruit, as connected in the manner we have been describing, are also visibly represented in this very connexion in the holy sacrament of the body and blood of Christ.

Few are the external symbols of the universal religion. This you would expect. The holy scriptures, the holy sabbath, the holy worship of Almighty God, the holy sacraments, the holy ministry of the

word, include nearly all: and these are equally practicable in all ages, in all countries, by all classes of men.

And amongst these assuredly the most awful is the mystery of the Eucharist, wherein the body and blood of our Lord are verily and indeed taken and received by the faith of the humble communicant.

And what does this celebration exhibit before the eyes of men and angels? The atonement made from infinite love by our Saviour Christ; and the consequent love to each other which binds those who partake of it. Wherever Christianity goes, she establishes this memorial of the vicarious death of her Lord, and of the motive it affords for the love of each other. The doctrine of His deity and atoning sacrifice will never be lost from the church whilst the sacrament of these mysteries remains; nor will the charity of Christians ever be extinguished, whilst it continues to be re-animated by every succeeding celebration of these mysteries. That religion must surely be from God which carries such a banner before it.

But, lastly, these two points, thus prominently set forth, constitute, in fact, the true happiness of man. Without pardon he can have no stable peace. The conscience is unpacified, the heart is at enmity with the ever-blessed God, the wrath of the Almighty rests upon him, the terrors of death and judgment impend, the immortal soul pines and sorrows in widowhood from the fountain of felicity.

In like manner, without the restoration of love to his fellow creatures he can never be at rest. Envy, variance, contentions, selfish passions, pride, hatred, malice, are a plague to the man in whose breast they reign, as well as to those who are the objects of them. His social nature is in desolation till holy love to his fellow creatures unites him again to his

race.

The gospel, as we have seen, opens both these sources of happiness. It reconciles man to God in the atonement of Christ; it reconciles man to his fellow man by the love which that immense act of Christ's love to him excites.

Thus in the very central point of Christianity, where all its doctrines and all its duties unite, man's happiness is as much consulted, as the glory of all the Divine perfections. And we have only to let love be more and more the sum of our religion-the love of God, the love of man-to be more truly and manifestly preparing for the world and region of love in heaven.

And the times of this ignorance God winked at; but now commandeth all men every where to repent Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

We have already considered the most obvious and general character of Revelation as impressed on our Lord's sermon at Nazareth.* We have endeavoured to illustrate the excellency of the gospel from its mystery being the object of heavenly contemplation. And we have pointed out the connexion of holy love to our fellow creatures with the great doctrine of atonement.‡

In these inquiries the first broad outlines of Christianity have been evidently seen to be full of benevolent design towards mankind.

Sermon I.

+ Sermon II.

Sermon III.

The next question naturally is, Under what obligation are men placed to receive this scheme of mercy? By what authority are they bound to obey the gospel?

This leads us to consider, on the present occasion, the universal call to repentance given by Almighty God to man.

In discussing which, three points may be considered: The times which are described as now passed; God's present call to man; The reason for the call. Or, in the words of the text, The times of ignorance--Men now commanded every where to repent -Because God hath appointed a day in which he will judge the world in righteousness.

Nor will the benevolence of the gospel fail to appear in this topic also, as well as in the preceding. To give affectionate warning to man of his danger; to call him off intelligibly and authoritatively from his sins, the cause of all misery; and to "bless him by turning him away from his iniquities," is in the highest degree kind and beneficent. A false pretence to benevolence may, indeed, be set up by concealing from men the truth of their case; but real compassion opens it first, and then provides a remedy.

I. What, then, is passed, now that a universal call to repentance is issued? The text replies, The times of ignorance; that long period of blindness as to the true God and his acceptable worship, in which the Athenians, in common with all the nations of