from their common Parent; they bear no moral resemblance to him, and exhibit no distinct traces of that lovely image which originally constituted the chief dignity of man. They have "fallen short of the glory of God," and are "enemies to him by wicked works." As creatures, they have violated the law of creation; as subjects, they have thrown off the bonds of allegiance; and, as children, they have broken all the ties of affection.

But, while we deplore this humiliating fact, we are cheered by the persuasion, that no inconsiderable numbers are recovered from this universal degradation, and can, with unquestionable propriety, adopt the language of St. Peter;-"Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead." By nature, they were involved in the charge of being alienated from the Father of mercies. They were the subjects of that aversion which turns with disgust from Him who is the most amiable of all beings; and of that pride which refuses submission to his paternal government; but God, in his unparalleled benevolence, imparted to them his Holy Spirit, by whose illuminations, and purifying grace, he created them anew in Christ Jesus.

By this merciful act the Eternal Father assumes a more intimate relation to his creatures than by all the exhibitions of his providential goodness; for, by removing the native hostility of their hearts, and giving a correct bias to their dispositions, he brings them into a state of holy alliance and filial subjection to himself. He is their God, and they are his people.

The basis of this Divine relation is the mediation of Jesus Christ. "When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Apart from this grand interposition, no spiritual blessing would have been conferred on the rebellious children of Adam ;-no heart would have been softened; -no penitential sigh would have been inspired; -no sinner would have been re-admitted to the forfeited regard of Jehovah: but, since the Son of God has become incarnate, and suffered the death of the cross; since the merits which he presented before the throne, at his ascension, were accepted in our behalf; God can, in full agreement with all the perfections of his character, bestow the renovating influence of his Spirit on vile transgressors, forgive their sins, acquit them of every charge, and exalt them to

all the immunities and honours of the heavenly family.

But by what means are we made partakers of these distinguishing privileges? St. Paul answers this inquiry in the most satisfactory manner;" Ye are all the children of God by faith in Christ Jesus." The words of St. John convey precisely the same idea; "He" (the Messiah) "came to his own, but his own received him not; but, as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." From these citations it is evident, that faith in Christ is necessary in order to introduce us to the privileges of God's children; and that that faith is an assent, not merely of the understanding, but of the heart also; for," with the heart man believeth unto righteousness." To believe in Christ is, in St. John's view, to receive him; a term which imports a firm persuasion of his ability and readiness to fulfil the promises he has made to penitent sinners; a supreme complacency in him; and, consequently, a dispoposition to place a simple and steady reliance on his power and grace.

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When the Apostles endeavoured to soothe the anguish of their hearers, by exhorting them to "believe on the Lord Jesus Christ," it must, I conceive, be admitted, that they included

these ideas in the act which they recommended; unless it can be proved that they promised the blessings of salvation to a mere change of opinion, to a frigid inoperative avowal of the truth..

Some persons unhappily delude themselves, by imagining that they are the children of God, notwithstanding their entire destitution of faith in Christ. They have never seen any thing desirable in him; nor have they abandoned a single vice for his sake; nor taken a single step in that only way which has the sanction of Heaven; yet they flatter themselves that God is their Father, and that he will admit them to the enjoyment of his eternal kingdom! But, whence have they derived this notion? On what part of the Sacred Scriptures is it founded? Let them search those infallible records with all the patience and solicitude which the subject requires; and, unless their minds are fatally perverted by the love of darkness, it will be impossible for them to rise from the survey without the clearest evidence, that faith in Christ, reliance on him as the only efficient Saviour, is essential to their being acknowledged in this important and exalted relation.

Jesus Christ, it is true, is the Son of God in a very peculiar sense. He is "the Brightness of the Father's glory, and the express Image

of his person;" consequently, his relation to the Divine Father is ineffable and transcendent. This sublimity of his nature, however, has not prevented him from conferring the highest honours on believers; for, by condescending to assume their nature, he became adapted to all the designs and ends of a grand and permanent union with them; and was able, without contracting the slightest blemish, to constitute them one with himself. Of this Divine relation there is a beautiful recognition in the message which our Lord sent by Mary to his disconsolate followers: -"Go, tell my brethren," said the risen Saviour, "Behold, I ascend to my Father, and your Father, to my God, and your God." The sentiment which our Divine Representative expressed on that occasion, still glows in his heart; not only for those to whom he more immediately referred, but to the whole church of God. For he has taken our nature to heaven; and, though he is seated at the right hand of the Eternal Majesty, and receives the adorations of principalities and powers, he does not disown the meanest of his sincere disciples. Both he that sanctifieth, and they who are sanctified; are all of one, for which cause he is not ashamed to call them brethren."

Now, if Jesus Christ has thus united believers to himself, we are authorised to infer