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DISCOURSE III.

I TIMOTHY i. 15.

This is a faithful Saying, and worthy of all Acceptation, That Chrift Jefus came into the World to fave Sinners.

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HESE Words contain the great Charter of the Chriftian Church, and are the Title by which we claim all the Benefits and Promises of the Gofpel. If you inquire upon what Pretence we proclaim the Peace of God to Mankind, upon what Confidence we offer Pardon to Sinners, who according to the Terms of natural Juftice are Veffels of Wrath fitted for Deftruction; we answer, in the Words of the Text, That Chrift Jefus came into the World to fave Sinners; and that in

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his Name we preach Salvation, and Peace, and Pardon to Offenders.

This is the Doctrine which, together with the Principles on which it is founded, and the Confequences naturally flowing from it, diftinguishes the Chriftian Religion from all other Religions whatever. The Hopes peculiar to Believers are built upon this great Article; and whatever Advantages and Favours we pretend to under the Gospel, more than can be claimed upon the Terms of Justice and Natural Religion, are to be afcribed to this only, That Chrift Jefus came into the World to fave Sinners.

Whoever therefore rejects this Article, he does indeed reject the Christian Religion: I mean not that such an one must neceffarily reject all the Religion contained in the Books of the Gospel; for the moral Duties of the Gospel are the very Duties of Natural Religion, improved and carried into Perfection and the Man who receives not Chrift for his Saviour and Redeemer, may yet receive the Doctrines of Morality, as taught and explained by him, because he finds them agreeable to the Light of his own Reason. and Understanding.

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The Difference then between a true Deist and the Chriftian arifes from the Doctrine contained in the Text. They both equally believe the Being and Providence of God; and the Obligations of Morality are equally admitted on both Sides. The Neceffity of a virtuous Life, in Obedience to these Obligations, is no Matter of Difpute; at least there is no Reason why it should be Matter of Difpute between them. The Deift has no Room to doubt in this Cafe; for he has no other Hope than in his Obedience, which of Neceffity therefore must be so perfect, as to render him acceptable in the Sight of his equitable Judge: And if the Chriftian builds fo far on other Hopes, as to neglect the weighty Matters of the Law, he deceives himself, and abuses the Gospel of his Saviour.

But then in other Respects they differ widely: The Deift reckons himself, and the rest of Mankind, to be in that State of Nature in which God created them, and therefore capable of obtaining, by the prefent Powers of Nature, the End defigned by God for Man: In confequence of this, as he owns the Duty of obeying God, fo in right of his Obedience he claims his Favour and Protection.

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tection. The Christian is perfuaded, that Man has fallen from the State of Innocence in which he was created; that, being a Sinner, he has no Claim upon God by his Obedience, but ftands in Need of Pardon and that, being now weak through Sin, he ftands in Need of Grace and Affiftance to enable him to perform the Conditions on which the Pardon of God is offered: And he believes that God has indeed pardoned Mankind, and granted them Reconciliation, being thereunto moved by the Obedience and Sufferings of his Son Chrift Jefus; and that he hath promised, and will furely give his Grace and Affiftance to all true Believers in Chrift, to enable them to perform the Conditions of his Pardon.

What the Chriftian thus believes, the Gospel plainly teaches: And these are the great Points to be made good; and they are briefly comprehended in the Words of the Text, That Jefus Chrift came into the World to fave Sinners.

To illuftrate and confirm this Propofition, it will be proper to shew,

First, What Reafon we have to believe that Men were Sinners, and ftood in Need of Pardon and Salvation.

Secondly,

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