judgment." And it is very remarkable, and it clearly shows the truth and excellence of this doctrine, that no other preaching but this, of Christ crucified for our sins, and offered as the Physician of our souls, has ever had much effect, in awakening souls to repentance, and producing the fruits of a new and holy life. But where the Gospel is preached in its purity, even among the heathen, this pure, heavenly doctrine of a Saviour, "by whose stripes we are healed" has, far more than any other, produced conviction, changed the heart, and reformed the life. When a faithful and celebrated minister of Christ, a 'missionary among "the heathen of the East, was preaching from those impressive words, The blood of Christ cleanseth from all sin, a Hindoo pilgrim, who had been condemned to travel several hundred miles with spikes in his sandals, to expiate some crime, came, faint and weary, to the spot, and, hearing these blessed words of eternal life, eagerly exclaimed; That is what I want; and instantly throwing away his instruments of torture, became the faithful convert of the Redeemer."* Many similar instances have occurred in the course of missionary labours. And it is chiefly by what the wisdom of the world calls "the foolishness of preaching," that we can ever hope to be instrumental in reforming the lives and saving the souls of men.

They that are whole, our Lord declares, need not a physician. But of this character is no soul of Adam's race. Our hope is not in justice, but in mercy. And this faithful saying, "that Jesus Christ came into the world to save sinners,”—is worthy of all acceptation,

But worthy as this is to be received of all men, with many it" is a hard saying," and they have not ears to "hear it." Pride will sooner feel any thing than its own faults or imperfections. When reason is convinced, the heart often remains unconvicted. In very many cases this truth of man's depravity is acknowledged where it is not felt. Though all complain much of human wickedness: though we shudder at the enormous iniquity which prevails in the world: though interest and friendship can scarce inspire us with mutual confidence, and the chief subjects of our tongues and our pens are the failings and the faults of others; still with great difficulty do we realize that we are in the same condemnation.

Divine Providence permitted, that the depravity of man,-his proneness to idolatry and other sins,-should be remarkably and very strikingly exemplified in the conduct of his chosen people Israel, while under His special care and government. Their continual perverseness, disobedience, and rebellion, while the Lord himself was their Protector and their King, demonstrated that the heart of man was radically evil. The history of that extraordinary people is held up as a mirror to the world, that all may see what manner of men they are. "That which is born of the flesh is flesh :"

* Chris: Obser. Vol. v. p. 81.

that which flows from a polluted fountain will ever be unclean. What nations or individuals, since the world began, have turned from sin to holiness, and from idols to the true God, without his gracious interposition to convince them of sin, and awaken them to righteousness?

Some have had their minds prejudiced against this doctrine, from the very inconsistent notions which have been advanced on the subject of total depravity. Inferences too have been drawn from this subject, which neither reason nor scripture will justify. But truth is not less certain or less important, because mistaken or misrepresented. It is certain, that we are totally destitute of spiritual health: that from nature we inherit no moral excellence that every passion and every affection of the heart is contaminated by sin; and that every part of our moral nature is corrupt. The best deeds that we perform, without the assistance of God's grace, are imperfect, and "have in them the nature of sin."

:

A man, to be convinced of this doctrine, need but to observe the state of his affections, and what passes in his own mind. There we find a selfishness inconsistent with the rights of others. There we find propensities repugnant to holiness and purity of heart. There we find a natural aversion to spiritual things,-to the saving doctrines of Jesus Christ. And on the other hand, how natural, how predominant, how ardent, how unconquerable are our affections to the world! The most trivial vanities captivate the soul; while eternal realities are disregarded or despised. Can such a state of mind be a state of health? Can that heart be whole, which is alive to every thing but to Him who is the life of all things? Can they be whole, who have the least delight in what is most profitable? who give their money for that which is not bread, and labour for that which satisfieth not? who think only of a life which they soon must leave, and disregard that which is everlasting?

Some there are, who pretend to reason against this doctrine, by saying that God would not make a race of beings, and permit his workmanship to be marred, and his creatures to depart from the state of holiness in which he first placed them. But who ever reasoned thus in other eases? Did ever a sick man quiet his fears with such an argument? Does he ever say, that God would not make a body so wonderfully organized, and then permit it to be wasted with disease, and come to dissolution? The same wise Creator, who is the author of your spiritual nature, is also the author of your animal frame. And if he permit the body to sicken and to perish, may he not permit the soul to depart from righteousness and lose its spiritual health? God has in his goodness provided physicians for the body; and you gladly receive their medicine, and avail yourself of their skill and power to heal. Though you know not the reason, nor see the justice of your sickness, you carefully use the means of relief. And why re

fuse the Physician whom the same God has mercifully provided for your soul, though you cannot see the wisdom or justice of God's perinitting sin to enter into the world? Let us leave these deep things with Him who is infinitely wise, and seeth not as man seeth. But let us never refuse to taste the streams of grace, because we cannot fathom the depth of the fountain. What the scriptures say of human depravity, your own eyes may see, and your heart confirm. While the distemper is upon you, in vain do you oppose groundless objections to evident facts. Truth has an appeal to the heart. That man is not whole, conscience is made both the witness and the judge.

II. And if we are not whole, that we need a Physician, follows of course. Till a leopard can change his spots, and the Ethiopian his skin, no man can of himself become pure and righteous before God. Still less, if less may be, can he make expiation for sin, or be justified by his own works, and for his own deservings. The grand inference is, that the Redeemer must be our Righteousness-that there is no name under heaven, but that of Jesus Christ, by which we can be saved. If we are sinners, we cannot be justified for our own merits, nor can we in our own strength stand before the judgment of God.

The subject shows us the infinite worth of that Saviour whom God has given and accepted. It shows how precious is the name of Jesus, so named by an angel from heaven. It teaches us to rejoice and be exceeding thankful, that "we have an Advocate with the Father :" that he who provides a physician for our weak and decaying bodies, is also merciful to our souls.

And who that hears the tidings of this great mercy, can be so strangely blind, or foolish, as to refuse so great a blessing, so freely offered? Shall we suffer the poison to rage, with the antidote within our reach? Shall we permit this sickness to be unto death, when a sovereign remedy is at hand?

Some there are, who proudly reject this salvation of God, because they cannot fully see and feel its necessity. They spurn from them the greatest of God's mercies, the richest of his blessings, because he has not given them wisdom equal to his own! They reject what they most need, because the demands of pride are not complied with. Such are those who think themselves whole who have never felt their sinful, perishing state. : But let such, and let all be cautious, how they charge God foolishly. Let them reflect of what "punishment they will be worthy, who have trodden under foot the Son of God, and have counted the blood of the covenant wherewith they were sanctified, (or might be sanctified,) an unholy thing, and have done despite unto the Spirit of grace." Let them remember that “it is a fearful thing to fall into the hands of the living God."

In the light of our subject we also discover the reason, why Christ by so many is not received. They think themselves whole: they do not feel and acknowledge their sinfulness. In their conduct, at least, they endeavour to justify themselves, and make God a liar. For what reasonable man, who feels himself to be a sinner against GOD, can hope, without a Saviour? Or who can reasonably believe that Christ will save those who obstinately reject him?—who resist the strivings of the Holy Spirit, and receive God's grace in vain? We should then, and if we are wise, we shall, bring this subject fairly to the test of truth, and know of a certainty, whether we do indeed receive this Divine Physician. And, if he be not received, for what cause do we reject him?" Other foundation can no man lay ;" and none can be truly Christians except they build on this;-on an experimental knowledge that "we have no health in us ;"- -an awakened sense that we need " an Advocate with the Father;" and a thankful acceptance of Jesus Christ, as the propitiation for our sins. The Author of your being now calls upon you, as reasonable creatures, to decide this momentous question, Are you sinners, or are you not? When days, and months, and years are swiftly passing away, and death and judgment are near at hand, are you still confident in your own righteousness? Are you prepared to appear before God's tribunal? Be at least decided. To be halting between two opinions, in such circumstances, is not mere folly; it is madness-it is inexpressible guilt. Which leads us to remark,

Lastly; Our subject shows the great sin of unbelief. So great indeed, that Christ himself has commanded us to preach to every creature," He that behieveth not shall be damned." The sinfulness of unbelief does not consist in a Inere dissent of our judgment from certain propositions; but in the repugnance of our hearts to the righteousness of God; the opposition of our feelings to his wisdom, and goodness, and offered mercy. It is setting ourselves against that dispensation, which has for its end the salvation of our own souls. It is cleaving to our sins: it is justifying ourselves, in contradiction to the word of God, and in defiance of his judgment.

“Take heed, then, lest there be in any of you an evil heart of unbelief in departing from the living God," and rejecting the only Saviour. Take heed "lest ye be found fighting against God." It is a great sin to break God's commandments: it is a far greater to reject his offered mercy. From this far greater sin may we all be preserved; and be kept by the mighty power of God, through faith, unto eternal salvation. AMEN.

SERMON XXXIII.

By ALEXANDER V. GRISWOLD, D.D.

CHRIST THE DIVINE AND ONLY SAVIOUR.

ISAIAH, XLV. 22.-Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else.

THESE words are very remarkable; and to all men it must be exceedingly interesting to know, by whom they were uttered, and to whom addressed. An invitation so extensive and so gracious, if from Divine authority, cannot, surely, be disregarded, or lightly esteemed, by any who desire to be saved.

In discoursing upon the subject, I propose to consider, First, the Person who thus calls; "Look unto me:" Secondly, the invitation given; "Look unto me, and be ye saved:" Thirdly, to whom it is addressed; even to "all the ends of the earth :" And lastly, the reason assigned, why we should look unto him and be saved; "For I am God, and there is none else."

I. To whom, then, are we indebted for such unparalleled mercy? Who is the gracious Benefactor,-the mighty Saviour, that thus invites us? A due attention to the whole chapter, and to the quotations from it found in the New Testament, will make it clear and evident, that the Person who thus calls us to himself as the only Saviour, is "Christ the Son of the living God." Throughout the chapter, it is positively declared, and several times repeated, that there is no Lord besides him. From this we might justly infer, that Christ is the Person who speaks: for not only is he Lord; but this is his most appropriate title: "To us there is one Lord Jesus Christ, by whom are all things, and we by him." There is no other Beingthere is no other Person of the Deity to whom this appellation more justly, or more peculiarly appertains. The Father is Lord, and the Holy Ghost is Lord; but to the Son is all power given in heaven and on earth: "He is