John xvi. 8, 9. Now this conviction is produced by his persuading them of the truth of the gospel. John xvi. 10, 11.

In endeavouring to instruct inquirers, it is then of the first importance to keep in view, that Christ and him crucified is the central point in which all the lines of divine truth meet and are united. This doctrine is that on which the apostles delighted to expatiate on all occasions, and in all circumstances. 1 Cor. ii. 2. Not that with constant repetition they declared the same thing, but that, in all the many and various subjects which their ministry included, the doctrine of the cross held a prominent place, and was most closely interwoven with all their instructions. They were not satisfied with constant statements of the ground of acceptance, and of the impossibility of being justified by law; but dwelt on the whole of the divine commandments, and on the solemn warnings and denunciations connected with them. Acts xiv. 15-17; xvii. 22—31; xxiv. 25. Rom. ii. 1-6, 17-29. 1 Cor. vi. 9, 10. The medium through which the Spirit works is not the Gospel exclusively,-but the whole of his word. John iv. 17, 18, 29. 1 Cor. xiv. 24, 25. He, of course, convinces the sinner, not only of the sin of unbelief, but of all other transgressions. When any part of truth is impressed by Him upon the mind, it leads, to the other parts of it; but a conviction of the guilt of unbelief does certainly distinguish the subjects of his influence.

With this view of His operations, the place given by the apostles to the doctrine of the cross is in perfect harmony. Accordingly there is not a doctrine in Scripture which they do not represent as having a relation to it; there is not an invitation, or promise, or threatening, or encouragement, that is not built on it; and there is not a branch of practical piety that is not enforced by the motives it exhibits. This is quite a

different thing from representing unbelief as it were the only sin of the unconverted; or self-righteousness as almost the only sin of which they are in danger. To teach only one thing, and to teach all things in connection with their proper centre, are quite distinct methods of instruction. This latter method will not narrow or cramp our instructions. There is no danger of unvarying sameness, if we keep in view the numberless connections in which the Scriptures place the doctrines of God, while they still keep the work and character of the Saviour in view. Accordingly, in reading them, there is always a freshness in the truths they declare there is always something new seen; and we find the bearings and the relations of the same truth to be endless.

In addressing mankind at large, they dwell in particular on that truth which contains the foundation of hope. The acceptance of a sinner does not depend upon his being acquainted with the whole of revelation, but upon his belief of the plain and short proclamation of mercy through Christ, which is soon stated and easily remembered-which is level to every capacity-and -which commends itself to the conscience of every man. It is an error to represent Divine revelation in general as the object of justifying faith. The disbelief of any Scripture truth with which a person is acquainted is doubtless a sin; but there is one radical comprehensive truth-namely, the testimony concerning Christ, -the belief of which is the means of salvation.

The faithful statement of this testimony, and the affectionate statement of the promise of salvation to every one who believes it, ought not to be considered as an improper exhibition of consolatory topics. It were certainly highly unscriptural to address a person as a Christian who has not given evidence of having received the love of the truth, and to speak to him in this state

as an actual partaker of the blessings of the Gospel : but it is a very different thing to preach to him just as he stands that blessed message of reconciliation which was proclaimed to the murderers of Christ, the impure Corinthians, the jailer at Philippi, and suchlike characters. It were wrong to teach such that, immediately on their receiving the Gospel testimony, they shall enjoy all the high consolations which are enjoyed by the advanced disciples of the Saviour; for the exalted joys of the latter are connected with their matured assurance of faith, and their growth in grace: It were still worse to teach, that a recent convert may expect at once to enter on the enjoyment of the rich communications which are connected, as, for example, in the apostles, with a course of active labour and heavy persecution in the cause of God. But still we may, in perfect consistency with these statements, set before them the promise of such comfort as was obtained by the Ethiopian Eunuch, and the jailer at Philippi. This is quite a different thing from representing a sinner as called to appropriate the exalted joys referred to, while he has not embraced the Gospel, or when he first receives it. But yet every sinner ought to be informed that the blood of Christ is all-sufficient to declare God to be just in forgiving him, ungodly as he is; and that, on believing the Gospel, he shall obtain mercy.

On the testimony concerning the Saviour, with the belief of which salvation is connected, all our instructions should turn. Not that every discussion should have Christ for its immediate object, or that every other subject must be viewed as legal; but that every truth should be stated in relation to his work and character, and in connection with the Gospel, if not as expressly taught, at least as fully implied. We ought never, I may add, to confound names with things:It is not, for

example, by constantly repeating the appellations and titles given to the Saviour, nor by ringing changes on the names of his offices, that his doctrines are taught. His name is his character, and of this all other things are but illustrations. The histories, predictions, and figures of the Old Testament have all a reference, in one form or another, to his atonement, character, and salvation. Even Adam was a figure of our Lord. Rom. v. 14. The constitution established with him was introductory to the establishment of the Gospel kingdom.

It is of great moment to guard inquirers against looking back to the fall as an apology for their sins, and indulging, therefore, in the vain dream that they are guiltless. Ezek. xviii. 2. Let them be called to reflect on the solemn fact, which is attested by their own conscience, as well as by Scripture-namely, that we all sin voluntarily, and of course are criminal. Prov. i. 30, 31. Psal. lxxxi. 11. John xv. 22, 24. Let them be directed to the many good things which they enjoy, and particularly to that Gospel which proclaims to them a Saviour, and, through him, a blessing far surpassing the life lost in Adam. Set before them that glorious light which shines forth from the darkness that has followed the fall;-In a word, direct them to the second Adam. *

It is of great importance to show the inquirer that the Scriptures ascribe the necessity of the Spirit's influence to the depravity of the heart, and so to exhibit it as to deepen a sense of responsibility, of guilt, and of unworthiness. Our aim should be, to produce a feeling of helplessness, and a conviction that this, instead of excusing him, is the result of his own wick

* See a compendious view of the Adamic and Mediatorial Dispensation, Part II. Section VII.

edness, and thus to induce him to implore mercy as a lost sinner; and such prayer, offered in the name of Jesus, will be heard. Till a sinner despairs of any help from himself, he will in reality reject the Gospel, though in words he may assent to it. But let him be brought to feel his true situation, and he will fall into the arms of sovereign mercy, encouraged at once by the atonement of Christ, the invitations of the Gospel, and the promised aid of the Spirit. The helplessness and depravity of sinners is met by a solemn assurance, that on coming to God in the name of his Son he will pour out upon them the influence of his spirit. Prov. i. 23. Luke xi. 13.

It is,

It is the great work of the Spirit to testify of the person, character, and work of Christ, and so to lead us to see the true glory of his righteousness, and to rest our all upon it. John xvi. 13, 14. Hence the importance of leading an inquirer to every part of truth as it bears upon him, and of directing the anxious soul to seek the aid of this heavenly teacher. When taught by him, we see all truth in Jesus as its centre. for example, in the Saviour, that the character of God is displayed and vindicated. John i. 18. 2 Cor. iv. 4, 6. Col. i. 15. Heb. i. 3. The fact of a distinction in the Godhead is never introduced as a matter of mere speculation, but to throw light on the plan of redemption through him. In the scheme of salvation, the Father appears declaring the displeasure of the Godhead; but in love sending the Son to make atonement, that he might be just, and yet the justifier of the ungodly; -the Son, as finishing his work on the cross, and then going into heaven to act as Mediator on the ground of his accepted sacrifice ;-and the Holy Spirit, as giving effect in the souls of men to the work of the Redeemer. John iii. 16; xiv. 16, 17, 26; xvi. 7—11. Rom.