suppose, that, as to the substance of it, God should so set it forth, as that what seems truth to his people in one generation, shall seem error in the next?

Moreover, he who entertains the modern conception of Christian doctrine, puts it in a position which must provoke the contempt of the world, while it undermines all real faith and earnestness in himself. For how can the world respect a system which, in one breath, demands belief and obedience on pain of eternal perdition; and in the next, represents itself as hereafter liable, if not likely, to be proved defective and untrue? Must not unbelievers look upon such pretensions with ineffable scorn? And how is it possible for one to believe in that as true, which he at the same time regards as liable to be proved untrue? Can he be like those primitive Christians, who knew the truth? -How can he be in earnest in inculcating that in which he has no certain faith? How can he make converts to a religion thus set forth? If the trumpet give a sound so uncertain, who shall prepare himself for the battle? What other result can ensue from this supposed chameleon-like changeableness of Christian doctrine, but widespread infidelity?

In fine, there has ever been this "one faith," which all true Christians have embraced as the foundation of their hopes; and the reception of which they have maintained to be necessary to salvation, or to entitle any to the Christian name. This has been well understood to be Christianity. "Other foundation can no man lay." Men may build upon it more or less of the wood, hay, and stubble of human imperfection and error in regard to affiliated doctrines, or in the explanation of these doctrines, all to be consumed at the last day. Multitudes, whole sects and communions, may so multiply these errors as to subvert Christianity itself, while yet they retain the name. This was true at the beginning. It is true now. It shews the necessity of trying the spirits, whether they be of God, by the written word while, at the same time, as to the great truths by which we are sanctified, we cannot deviate materially from that interpretation of Scripture, in the faith of which the saints have ever lived, and the martyrs died, without peril to our souls.

Another form in which this spurious idea of progress shews itself, is in the notion sometimes advanced, that it is in the nature of things necessary that the church should experience the

effects of various forms of error, before it is possible for her to discern and accept the truth: or still worse, that what is true for one age, and ought then to be accepted as such, is false in subsequent ages, and ought to be discarded as such. It is clear that all the arguments adduced under the preceding head, bear with crushing weight upon this scheme. It denies both reality and certainty to Christian truth. It renders it as capricious and fluctuating as the wicked fancies of men. It puts us afloat upon universal scepticism. There is indeed a sense in which error is divinely permitted, and overruled for the ultimate advancement of truth. But for all that, it is none the less error, which it is sinful and hurtful to embrace. Sin ceases not to be sin, because the wrath of man shall be made to praise God. According to this system, popery was true and good for one age, and Rationalism is good and true for another. This idea, in various forms, deeply infects and poisons current literature. It surely subverts all moral distinctions, and makes shipwreck of the faith once delivered to the saints.

The same idea is often insinuated in another way. It is said, by some, to be the duty of all who would shape and bless their generation, to sympathize with that generation in its yearnings and instincts. One would suppose that the statement of this doctrine must be its confutation. If it were true, the ministers of God are required to fraternize with, and are forbidden to rebuke, the wickedness and delusion of their day. Christ, and all other martyrs to the popular hatred of truth and goodness, are inexcusable for making their lives a sacrifice to their principles.

While there then will be progress in secular science and art, so long as the human mind is preserved from stagnation: while there will as long, be progress in sacred philology and minute criticism on the Holy Scriptures; there can, in our judgment be no new discoveries, essentially changing that body of doctrines which Christians have always taken for Christianity. There are reasons for progress in the former things; because new facts are always coming to light as a basis for new opinions. But in regard to the substance of Christian doctrine, the same identical elements out of which a judgment is formed, have been fully in possession of the people of God from the beginning. These are the written word and Christian experience, with spiritual illumination for the right discernment of all things pertaining to life and godliness.

These doctrines have ever been equally important, and equally easy to be believed by sincere Christians. And, aside from certain adventitious human explanations or additions, in which there is sometimes a downward and sometimes an upward progress, all have held alike the same truth in Jesus, which they have "heard from the beginning," and "contended earnestly for the faith once delivered to the saints." This faith the Christian will make his standard, by which he will guage and test all other things. He will measure the progress of the church or the world by their increasing conformity to this standard, or their deflection from it. But he will not take the state of opinion and feeling in his own day, for the standard of truth. He will not go on the presumption that each newest phase of doctrine is of course better than any that has preceded it. He will go, rather, upon the opposite presumption. He will put upon every innovator, at least, the burden of proving his new dogma, before lending him countenance. For the progress of men towards truth and righteousness, he will ever valiantly and hopefully labor; though often compelled to weep that the time has come when many will not endure sound doctrine. Against that counterfeit progress which would conform Christian doctrine to the fitful fancies of sinful and deluded man, he will ever sturdily array himself.

SANCTIFICATION BY THE CROSS.

MEN are in the habit of treating Christ very much as they ought to deal by their sins, Crucify him, crucify him! not them,being the common cry. Just that rejection and contempt which the world deserves, is met by the glorious cross of our Lord.

Painstaking to reform the inner man, and society at large, continues from age to age. Philosophy has tried her enchantments, and the aid of legislation has been invoked. At one time, a new modelling of the social system is proclaimed as the grand panacea; at another, universal education. Mingled with the tumultuous sacking of palaces, demolishing of thrones, and erection of new republics, we now hear the watch-words, - Liberty, Equality, Fraternity! But whatever mankind, as nations or as individuals,

may gain by movements and appliances of their own, does history, do the signs of the present time, give encouragement of any approach even, to the eradication of moral evil? Mighty and sudden as seem to be the strides now taken in social improvement, is it not still pertinent to ask: "Where is the wise? Where is the scribe? Where is the disputer of this world?" Does not God still make foolish the wisdom of this world?

It seems not to be apprehended with sufficient distinctness, even among evangelical Christians, that the death of Christ is the one conspicuous event, around which cluster all other faets and dispensations of God's gracious economy with the world at large, and with any individual believer. The work of Christ, as the suffering and atoning Messiah, is held up by the sacred writers in a commanding prominence; yes, in a sublime and jealous isolation. Patriarchs did indeed live for us; prophets prophecied for us; angels minister unto us, but Immanuel alone redeemed us. Between man and man, may be many mediators; between God and men, one only. In civil, social, and personal disasters, there are many modes of rescue, while from spiritual ruin there is one only. Man could in no way make, or be made, a satisfaction to divine justice; and by no purely human process, could he make himself, or be made, into a holy being. The Son of God alone could say: "Lo, I come!" and hence he will divide the accomplishment and the glory of this work with no other.

The application of Christ's work in the recovery of sinners is two-fold, his merits availing both for justification and sanctification. One is a single act, the other a process; one without, the other within us; by the former our relation is changed, it frees us from the condemnation of sin; by the latter, our natures are changed, it delivers from the power of sin. And it is through Jesus Christ exclusively, that there is purification as well as expiation," he came by water and blood."

The place which his great works holds with respect to justification, is comparatively well understood by evangelical Christians, but the relation of his cross to their sanctification, appears not to be so generally and distinctly apprehended. The true position to be taken is this: Apart from the doctrine of Christ's atoning death, evangelical purity and growth in grace are no more attainable than is pardon. The scriptural representation is, that Christ crucified is not more evidently made unto us righteousness and

redemption, than he is made sanctification unto us; for it is the doctrine of the cross which forms the larger part of that truth by which believers are cleansed. Without the death of Christ, there would be no death to sin; for man's inventions and methods all fail of the required end, neither possessing, nor being able to procure, any vitality. They cannot introduce the necessary evangelical element into the reform of the inner man, because they do not bring the soul into any vital connection with God's only appointed provision for our recovery to holiness.

Much as may be done by other methods towards modifying or subduing pride, envy, covetousness, ambition, anger, lust, still one or the other of them, or perhaps all in turn, will conspire to keep the soul like a troubled sea. The problem of quieting this turbid and turbulent fountain is transmitted from age to age unsolved. The question is still asked, How shall this warring world within be subdued? Better, every one agrees, better is he that is slow to anger than the mighty; and he that ruleth his spirit, than he that taketh a city. But who is the happy victor? What are his implements? They only that are Christ's have crucified the flesh with the affections and lusts; for though we war in the flesh, we do not war after the flesh; bringing into captivity every thought to the obedience of Christ. Christ obedient unto death, even the death of the cross, furnishes the model and the means of spiritual conquest.

It is true, that self-control of a certain kind, and to a very desirable degree, may be acquired, and attractive and commanding exhibitions of character be found, where this higher principle of faith does not exist; and where its appropriate object, the cross, is not seen, or is even scorned. But a complete mastery over the passions, a subjugation of the inner self to the law of supreme love to God, can be realized in no other way than by looking to Christ in obedience and confidence. The atoning virtue of his death must be felt, must be appreciated, and be appropriated by faith; else the refractory spirit will never bow in meekness.

Indeed, without such appropriation, no progress whatever toward, or in the Christian life, can be made. Sin can be viewed aright, no where except in the light of Calvary. No where else upon earth does holiness so reveal its infinite worth. No where else was the price laid down which purchased the means and the efficiency for restoring diseased souls. From no other