THE pious and benevolent Founder of these lectures, having limited the preach­ers of this second in the series, to the sub­ject of Christianity in the most precise idea of it; we are called to review it, and discourse upon it, as the plan of supreme wisdom for the restoring a degenerate race to virtue and to glo­ry;—by enlightning human darkness;—by reclaiming the disobedient to the wisdom of the just;—by rendring the happiness of offenders consistent with the perfect purity of the supreme Governor;—by abolishing death, and restoring those subjected to it to immortality; that plan "which eye had not before seen, nor ear heard, nor had it entred into the heart of man to conceive of;" a plan executed at such a time, in such a manner, and by such instruments, as to Him, the all-perfect source of it, seemed best, and which is therefore on all accounts best.

[Page 6] IN order to men's becoming partakers of the bene­fits of this plan of grace, they must themselves be active. Not indeed in completely informing themselves, as from their own proper fund, of every article which conduces to their virtue or their hopes; (many of these must be derived immediately from him by whose good plea­sure alone they exist, and offered from him to the human mind;) but in examining the evidence, by which what­ever claims to be divine truth, supports its claim—in receiving it in the love of it—and in being sanctified by it.

THEREFORE those who would attain the blessings of the gospel, and experience it to be "the power of God unto salvation," must be persuaded of the truth of Christianity properly so called; and the question arises, How shall men arrive to this persuasion, which is in our text termed faith? Now St. Paul affirms that this faith or persuasion hath not it's foundation on, or it's existence in or by the "wisdom of men, but the power of God."

I SHALL at present take it for granted, that the phrase, "the wisdom of men," means the disquisitions of philosophers, (especially as retailed in the harangues of orators and rhetoricians;) the terms, "wise men of this world," "the scribe," "the disputer," "the natural man," point out those who refuse to receive any thing as divine truth, but what they become ac­quainted with in the same process, thro' which they are informed of the principles of any other science.

[Page 7] I FURTHER assume here, and refer my hearers to the course of the former part of this epistle for the justice of the construction; that the apostle intends by "faith" the assent of the mind to those propositions which are offered to our assent from the fountain of truth, though their abstract nature, reason and found­ation, did not before, or do not now, fully appear to the mind. (In other parts of the gospel, however, 'tis plain that the word "faith" includes in it's idea an inward, cordial reception of, and reliance upon, Jesus Christ, in all his offices; and in other places, in a yet larger sense, the whole Christian temper and life is described under this comprehensive word "faith.")

AND lastly, I think it plain, that by the expressions, "the power of God," "demonstration of the Spirit," and "spiritual discernment," he designs that evidence of miracles and it's influence, which the preachers of Christ adduced, as full proof of their being immediately employed of God to promulge those truths, and upon which evidence those they were sent to were bound to embrace them, and act upon them.

FROM this review of our context it may appear, that we are led to lay down some truths as premises, from which the justice of our text as a conclusion will follow. I lay it down then as clear, that the person who will assent to nothing but what he is intuitively certain of, or convinced of by abstract reasoning, must remain igno­rant of many and very interesting truths. That there­fore in this state of imperfection and sin, men need to have much religious knowledge conveyed to them in [Page 8]some other way. Christianity fully relieves us under this unhappiness, this necessity. It relieves us by "faith" in it as a divine revelation. And we are induced to this "faith" by the testimony of God; the exertion of his power to warrant the divine mission of its founders. Therefore it is "spiritually discerned." "Our faith standeth not in the wisdom of men, but the power of God."

I. THE first part of my business, then, will be to illustrate and confirm this point; That notwithstanding the various avenues to religious knowledge, yet there are important articles of speculation and motives to practice, which men in the best improvement of the powers of their minds cannot attain to; (to which I shall add) and many more, which, in a state of nature, men had but little or no knowledge of.

WE are beings, my hearers, of limited capacities; there are bounds we cannot pass. Within those bounds there are three dictinct avenues by which truth enters the mind, and is acknowledged by it. They are, in­tuition, discussion or reasoning, and testimony.

INTUITION is the direct view the soul has of the truth and reality of any one, or the relation of any two or more ideas, that they are so immediate as neither to need nor admit of any reasoning to discover it. ^*

[Page 9] WHEN self-evident principles fail us, we apply to reasoning, and come by an indefinite number of steps, in proportion as truth lies near or more remote from intuition, to low probability or moral certainty.

BUT then, with respect to both these sources of know­ledge, reflection on ourselves, and the experience of mankind in general, compel us to own their deficincy in respects most deeply concerning our best welfare.

AND though 'tis not intended, by any Eulogium on Christianity, to deny that the human understandng, well improved, may attain to many prime truths respecting God and morality, yet it is to be observed that this will be the portion of but comparatively few. The extent of knowledge to which any one can arrive, depends on the original standard of his intellectual powers, and on their being cultivated by education, expanded by enquiry and the instructions of the wise, and emancipated from the shackles of corporeal affection, which war against truth as well as virtue. So that some will need foreign aid beyond the operations of their own minds, much more than others, in order to their acquaintance with the same truths; and after all, there may be many, we are sure there are many, and those of great concern, which man at his best estate falls short of.

[Page 10] WHEREFORE, though we allow, that if all men were philosophers, if all had capacity, leisure and dispo­sition for ethical and metaphysical speculations; if the many were not diverted from close thought, by the dis­sipations and cares of life; nor prejudiced against truth and virtue by vicious affections; a much better system of theology, theoretical and practical, would have been ge­neraly received than has been; yet it is fact, experience has proved it, that not only the untutored populace have, in the state of nature, been grossly ignorant of the great things which intimately concern virtue and happiness; not only were philosophers unable to make any great progress, in propagating the religion of nature; but these wise men of this world were far from agreeing among themselves, in their sentiments of the capital doctrines and rules of religion.

ANCIENT history, as well as modern voyagers and travellers, give us credible evidence of the wretched state of unenlightened, uncultivated nature, notwithstanding all the efforts of the wisdom of this world. St. Paul's account was not exaggerated, when he said, "The Gen­tiles walk in the vanity of their minds, having the un­derstanding darkned, being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts; who, being past feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness. ^*

THE great God, the Lord of all, is a pure Spirit; and in proportion as the multitude are immersed in [Page 11]sense, their conceptions of him will be gross and unwor­thy, and in such proportion the motives to sanctity will be weakned. Philosophers have been few in any age, who have attained to ideas, in any measure just, of that great Being on whom all depend; and the arguments of those few have been so subtle, that it is no wonder they had little success in promoting true theism, to any very extensive and happy effect.

AS respect to God, is the formal idea of religion; so the fear and love of him, are the main motives to it. For a man may have a quick and lively sense of moral good and evil; may clearly see beauty and proportion in the one, and ugly deformity in the other; may own an eternal fitness in the one, and that it's opposite is con­trary to the invariable relations of things, and yet may be a very profligate, and say, "What care I for fitness, beauty, reason and right: I gratify myself, and have my reward for despising these fine spun speculations? What little hold then must such refinements have on those, who think God such an one, or worse, than themselves?

THE natural proofs of the immortality of the soul, are extremely abstracted. The best genius's, even at this day, must labour if they would feel their weight — The resurrection from the dead, nature never suspected. How then should the multitude be induced to live as heirs of immortality?

THE chief rational basis of the doctrine of future re­wards and punishments, is the present unequal distribu­tions of Providence. But there are so many circum­stances [Page 12]to be attended to, before that inequality is proved, that this kind of evidence is not easily or generally seen in a clear and strong light. For how many never saw instances of this inequality? Who precisely knows the moral characters of those about him? Who is judge of the degree of happiness attending conscious virtue under sufferings, or of the secret wretchedness of a profligate? Upon a penetrating mind, this argument has great force; but 'tis certain, that in times past it has not had a general, deep influence in theory or practice.

WHAT man, concerned for his best interest, would not desire to be assisted, in emerging from the depths wherein the sages of antiquity were plunged, concerning the chief good—the seat and nature of virtue and vice—fixt fate and free will—sullen stoicism on the one side, and profane epicureism on the other? Who would not desire a plain direction, "what he should do to be saved."

ESPECIALLY the great question, what the admi­nistrations of God are or shall be, respecting offending creatures, who have transgressed the divine law, and can have no hope of happiness, but on the basis of mere mercy? This capital enquiry, I say, is far beyond hu­man investigation. Whether there is with God for­giveness of the penal effects of sin, natural or judicial—and on what terms—of how many sins, and with what aggravations—and what degrees of happiness are to be expected—and when and where: Reason at it's best estate is silenced here. Because these things depend on the will of him, whose "ways are not as our's;" whose government respects not merely this little spot, but an interminable universe; for whose peace and order, severity to offenders [Page 13]might, for ought men could say, be of the highest utility. Nature might hope, but unaided nature must fear, and be subjected to an anxious bondage.

WHEREFORE, I say, that upon these considerations,

II. "FAITH" is a suitable, needful and comfortable method of receiving knowledge, respecting most impor­tant points of doctrine, rules of life, and motives to right conduct.

SOME minds may be under such disadvantages, so unable to determine for themselves in weighty matters, that it may be their prudence to act upon the sentiments of others wiser than themselves. In matters of fact which our own senses have not been privy to, the testi­mony of men deserves such credit, as we ought to hazard our best interests upon.

BUT "if we receive the witness of men, the witness of God is greater." "When we are convinced that the fountain of truth has declared, "this proposition is true," "this conduct is right"—"this is my method of admi­nistration"—"this it is my decree to do"—"that event you are to expect;" I say, so convinced, nothing remains for us, but to believe and do. And this is what I mean by "faith." A persuasion on that evidence, to which we ought in reason to give credit, that God has thus declared, com­manded or forbidden, or that he has thus determined.

IT may please God to reveal his truths or will imme­diately. For cannot the Father of Spirits, ever present with us, enlighten imperfect minds by his inward energy; and direct those he so converses with, how to distinguish [Page 14]between divine communications, and the heights of an enthusiastic fancy, or the illusions of depraved spirits? He who denies this intercourse between God and man, would or might, had he not sensible proof of the fact, ridicule it as an absurd whimsy, that a particular modification and undulation of the air should convey from one to an­other mind, ideas of the most abstract propositions.

WHEN the Almighty mediately uses instruments, like ourselves, to convey his light and truth to us, they must be able to give convincing evidence, that they re­ceived their messages from God, and were ordered by him to publish them. The proof must be such as shall be perceived by those to whom it is offered, and leave them no reason to doubt, but that what these messengers deliver, is really the "testimony of God," or that which he in a wise and sufficient manner testifies to the truth of.

THERE is no other avenue of moral or religious truth, but what may be aided and rendered more perfect by "faith." Thus when the Pagans heard the pure sen­timents of inspiration concerning the one true God, which laid before, if at all, yet in dark confusion in their minds, those truths commanded their assent, not merely on the credit of the preacher, but of their own intuitive truth. ^‡ Similar advantages may attend this way of communicat­ing truths, which tho' not before known, yet require but little tho't for conviction of their solid foundation.

BUT in matters of reasoning, the advantage of faith [Page 15]is still more clearly visible. For such is the natural im­perfection of the mind, such the depths of ignorance into which it may sink, such its dullness in those who for want of leisure or application are unused to rational processes, that innumerable doubts are resolved, and diffi­culties removed, by the authority of a "thus saith the Lord," which might otherwise perplex the soul, and ren­der the practical influence of the most weighty doctrines and advices nothing at all. Especially will the case be so with those who cannot abstract, nor enter into the reason of things. And how many are they?

MOST of all, with respect to truths which depend on the sovereign wisdom of God for their existence, relative to such conduct of his, as we must have otherwise been ignorant of, and yet it may highly concern us to know; there we plainly see that revelation from him, is the only method whereby we can be informed of them.

THE presumption therefore would be strong, previ­ous to any trial, that if God in mercy should appear this way for men, whereby truth should enter their minds by an easy convincing process, and motives to virtue press with their full weight; real religion would be promot­ed and extended, in abundantly greater degrees, than by any different method. If therefore Christianity in it's purity has had such an effect, a strong argument of its divinity arises.—But leaving presumptions, I proceed,

III. Christianity is a system of truths, speculative and practical, of the highest importance to men; our faith of which, properly so called, or in it's strictest definition, is [Page 16]founded, and stably sounded, on the power of God, ex­ered for the purpose of demanding and inducing that faith.

THOUGH Christianity is most firmly founded on ar­gument, yet the gospel is not merely a system of reason­ing. It takes for granted those first principles, which must be fixed in the mind, before it can assent to any thing, as having the authority of a divine revelation. It offers itself as a message from the God of all grace to a dark and degenerate world. Men of penetration will indeed much serve the cause of Christ, by their research­es into the rational and moral foundation of many re­vealed truths, but it is by a persuasion that they are the declarations of God, that we formally submit to them and embrace them.

CHRISTIANITY is built on this foundation, that there is one only true and eternal God, the creator, sup­porter, ruler and judge of all, who is the "hater of ini­quity," but the "rewarder of those that diligently seek him", and that "man is his offspring."—And it teaches us that man was originally designed for immortality, while he maintained his innocence; but placed in such a rank of beings that he might offend, the natural fruit of which would be the encreased power of vicious incli­nations; the judicial effect, death.—It assures us, that man of his own free agency offended, vice propagated, and death took place.—But that in such a desperate situ­ation, the mercy of him who is presented to us, not by terms which denote his abstract, metaphysical essence, but which inspire reverence and confidence, tempering the [Page 17]severity of a judge with the bowels of a father, provid­ed a method worthy of himself, whereupon the whole human race should again live, and be placed in various conditions of trial for an happy immortality.—That his supreme wisdom, which in all his works within our ob­servation, uses subordinate means and instruments to bring about his ends, appointed one person to be under him the saviour of sinners, from the first step of it in their being "turned from darkness to light," to his finally presenting them to his Father, as worthy of im­mortal honour and happiness.

THIS great person is characterized, in terms inspiring reverence, love, and demanding all credit and confidence, as the "brightness of the Father's glory, the express image of his person," who "was in the beginning with God, and is God." This Son of God in due time be­came incarnate, and employed life to the most beneficent purposes of bringing men to God; which he especially did, by instructing us in what it most of all concerned us to know, and none but a messenger from God could in­form us of, viz. "That God was in him reconciling the world to himself," being disposed to forgive sinners, and restore them, on gracious and equitable terms, to such blessings as even unspotted innocence could not claim of right—that unfeigned repentance and the genuine fruits of it, "sobriety, righteousness and godliness," are the terms of that covenant of grace, whereby we are re­newed to hope. He has furnished us with every motive which can work on a cautious or generous mind, above all with the prospect of the future terrors of the Lord, and "the blessed hope of the glorious appearing of the [Page 18]great God and our saviour Jesus Christ. These solemn futurities he has distinctly and frequently set before us.

AND to the end that none should from this display of undeserved mercy, presume upon easy pardon, but might, when they gratefully own the benefits, reverence the pu­rity of God and fear before him; for these, I say, among other intentions, the death of Christ, a most memorable event, is declared to be of the nature of a ransom, a sa­crifice, which having been once offered to God, every measure of mercy thenceforth consisted with the recto­ral holiness of the Lord of men and angels. At the same time the divine love of sanctity has been illustriously shewn, in the noble reward of the persevering obedience of Jesus, who was therefore exalted to all power, that he might have full scope to exercise that sublime friendship to men, which by dying for them he proved was near his heart.

JESUS is "head over all things to the church." He promotes his cause by the wisest means. He first sent forth ministers to propagate it, armed with the power of God. He fixed constitutions and ordinances, to derive on it all the advantages of religious society. And he is the dispenser, under God, of that internal in­fluence, respecting the real dispositions of men, whereby, in spite of weakness and corruption, they avail them­selves of the means of repentance and virtue; whereby they are "born of God", and become, in the worthiest sense, the "Sons of God."

THE immediate agent here, is a divine person, term­ed "the Spirit of God", whose perfections and office demand our veneration and dependance.

[Page 19] THE exalted Jesus is to maintain this post of dignity, till the ends of wisdom in this state of things is answered. Then the scene shall be closed; all these subordinations shall cease; and "God shall be all in all."

I HAVE given this compendium of Christianity properly so called, to collect in one view those important articles, which evidently need other proof than the "wisdom of men"; they are the chief parts of the administrations of God, with which our welfare is connected. To ask, why there are such, rather than of a different nature or form, is a question which only pride and petulance would dare to ask. The only proper enquiry is, are they really such? And the answer to this question, which is our "faith, standeth not in the wisdom of men, but in the power of God."

THE wisdom of man may be challenged to contrive a more proper way, to reveal such things, and induce the belief of them, than the sending messengers to declare them, and to give those they were sent to, full evidence that these ministers of God were specially charged with them by him; that what they spake was not their own, but his who sent them. That this is the case with respect to Christianity, I now proceed briefly to illustrate and con­firm, which will compleat our subject.

THAT Jesus, "the author and finisher of our faith," (for I shall confine myself to him) wrought, not one or a few, but a continued series of miraculous works, is a truth of fact as fully proved, as any one of that kind can be.—They were many,—indisputably beside the course [Page 20]of nature, and beyond human power,—done in a man­ner which evinced their reality,—in places of conspicu­ous resort, and with public appeals to the spectators. And to complete the series, he arose from the dead himself, according to his own prediction and declaration. These were facts, which his worst enemies who were contempo­rary with them, sagacious, engaged in interest and incli­nation to deny if they could, yet denied not. Numbers of more impartial minds, eye-witnesses of them, were con­vinced, for they became his disciples. His own resur­rection was by the effects of it especially made so certain, that the continuance and success of his cause can by no possibility be accounted for, but by the reality of that resurrection. For considering the opposition of preju­dice, of philosophy, of lust, of the secular arm; thro' their combined influence it must have declined and died, if this capital fact had not been true; or, to adopt the singular language of a subtle enemy of our faith, it's suc­cess must have been an infinitely greater miracle than any on which it professed to be founded; and therefore, according to the doctrine of Mr. Hume, the reality of these miracles must be assuredly believed.

JESUS, when he wro't these works, ever affirmed that he did them by the power of God; and appealed to them as that evidence which the great God and Father of all offered, for the conviction of all who saw them, or should have credible testimony of them; that all his doctrines and instructions were divine truths, and such truths as God had commissioned him to publish to the world. The consequence is ungainsayable; that if the power of God was therein manifested to the very end of [Page 21]inducing faith of the truth of Jesus, we ought to hear him, to attend to, and embrace what he delivered, as firmly as though we heard them by "a voice from the heavenly glory."

To prove that it was so, what shall be said? Power far superior to that of the visible agent, was certainly exerted. The agent declared, that was "the power of God." And did Jesus ever shew a symptom of deceit or falshood? Did he not give the strongest proofs of veracity and integrity? Was not the design and ten­dency of his system worthy [...] God to interpose in favour of? Superior beings, one at least, were certainly con­cerned in these marvellous works. Were they evil ones? Read Christ's argument, infidel! in Matth. XV. 25. and be silent. Were they good ones? They could not then combine with an impostor. Nor would the God of love suffer an imposition on his poor creatures, which they should have no reasonable means of detecting. They must therefore have been the ministers of God; the power in the last resort is his. Let any sober mind reflect on the uniform, plain and high Tendency of Christianity, to honour the God of purity and mercy, and to enlighten, purify, and ennoble the nature of men; let him review what it enjoins on us at present, and teaches us to expect hereafter; and will he, can he doubt whence it's origin, and who sealed it's truth? Could we transport ourselves back to the times and places, where he "who went about doing good," healed the sick and raised the dead; could we then have mixed with the admiring multitude; could we have followed him, and hear the gracious words which proceeded from his [Page 22]lips; could we hear him say, "The words which I speak are not mine, but the Father's which sent me, and "if ye believe not for my words, yet believe for the work's sake;" should we not without hesitation have owned him in his true character, unless perhaps a yet depraved mind had tempted us, by subtle finesse and the sophistic deceitfulness of sin, to leave the plain sentiments of common sense and judgment, and to deceive our own selves. Would not infidelity have been beaten out of every entrenchment? Must we not have been forced to own, "surely this man is the Son of God?"

THUS much must serve for the illustration and con­firmation of our text, so descriptive of the foundation of Christianity, properly so called. Not that I would be supposed to set up miracles as the only proof of it's truth. The excellency of the moral part of our religion—the agreement of what is merely revealed with our natural ideas of the holiness, mercy and sovereign wisdom of God—it's improving upon former dispensations of heaven—the accomplishment of ancient prophecies— the propagation of this cause in spite of all opposition.— All these and others are arguments of great weight. But they exceed the bounds of one discourse. And after all, this of miracles is the capital proof in the case, which the founder of our faith laid the greatest stress upon. Take away this, the foundation is comparatively slender; lay this basis, it will support whatever you justly build upon it, though collateral props were removed. For hereby he who delivered things worthy of God, proved that he came from God.

[Page 23] THE credibility of the gospel history, whereon we depend for the reality of these wonders, and all subse­quent ones wrought by the first ministers of Christ, is also a distinct subject, capable of convincing proof, but must be now omitted.

I CONCLUDE with some REFLECTIONS.—And,

1. AN opposer of our religion might well be asked, whether he could lay his hand on his heart, and say his design was friendly to mankind. If he should succeed in his endeavours to evert it, has he a clearer system of theology to propose, better rules of, or higher motives to private and social virtue? Has he a more efficacious plan to lay, for promoting the honour of God, and good of men? Or can he relieve our ignorance, and point out the designs of God to us? Let the writings of mo­dern infidels answer these questions. If then in propor­tion as one weakens the faith of Christianity, he hurts the interests of peace and order, virtue and happiness, is not the presumption violent, that he is wrong? What a heart or what a head must he have, to labour to over­throw the best foundation of virtue, and place in its stead a vague, heartless system, which every one may garble, according to his taste or prejudices. Men of this turn have reason to examine themselves closely, what spirit they are of; for truth comes not "to destroy men, but to save them."

2. IT ought to be remarked as an instance of the wis­dom and goodness of God, that the evidence of mira­cles is extremely well adapted to the working faith in the plain and simple, and for them, as being the body of [Page 24]mankind, the gospel was chiefly designed. Had it been intended only for the "disputer," "the wise man," it might perhaps have been confirmed in another man­ner. But the people cannot abstract much, they cannot draw far-fetched inferences, they are exposed to err, and lose themselves when they attempt it. But they can see. Experience has informed them what is beyond human power. When, therefore, they see works done far be­yond it, and the agent says, "These I do to prove that God is with me;" they can infer as certainly as the shrewdest philosopher, "this is the finger of God"; this man could not do these things, except God were with him: And on the other hand, were such proof adduced in favour of falshood and hurtful opinions, they can say, either these are juggling frauds, or an enemy to God and goodness hath done this. But the nature of Christi­anity is such, that this last comes not in question; it's spirit breathes "glory to God in the highest, peace on earth, good will to and among men."

3. FROM this last remark, I am led to another, nor very foreign from it: It is this, Christianity, properly so called, deals very little in metaphysics or any abstruse sci­ence. It is designed for the high benefit of those of common understanding, of babes. Of "God the eternal spirit," it declares not the physical essence, but his attributes; it presents him to us as a creator, lord, judge and father; and from our ideas of these relations, excites us to every becoming affection towards him. "The blessed Trinity" is not therein described by the doctrine of triangles, or of the emanation of light from the sun; but it teaches us the personal properties of the Sacred Three, whom we [Page 25]adore, and on whom we depend. Beyond these we ought not, nor can we proceed in our speculations. The gospel relieves entirely under philosophical perplexities, concerning moral liberty and necessity; for when one, by applying the properties of mechanical powers to the reasonable mind, has argued himself or others out of all sense of moral obligation, and reduced himself or them to be the passive subjects of foreign impulse; if then he turn to the gospel, he will find such a manner of address to himself and all, as is agreeable to that freedom he was intuitively conscious of, until too abstracted reveries cau­sed "the light within him to be darkness." Jesus proved himself to be the way, the truth, and the life; his authority is decisive; the limits of his discoveries the wisest. And here may I take the liberty to men­tion it, as an useful caution to my young brethren, the stu­dents of this society, esepcially those who are designed for the pulpit, to beware of relying on the wisdom of men, or the researches of human sagacity, where revela­tion ought to be their only guide. There was a time when the Dogma's of schoolmen and monks were deemed sound rules of exposition of the gospel. Departure from them was construed to be a departure from the analogy of faith. Their usurpation has declined. We shall act as wrong, and hazard as much, if we put in their place the Dogma's of philosophy. Fix therefore in your minds the design and extent of revelation, and receive it's truths from the mouth of its divine author. Particularly in the article just now referred to. There has been a good deal of controversy of late, respecting human power and weakness, of the unregenerate in par­ticular; and here and there a text has been supposed to [Page 26]favour metaphysical tenets, contrary to the general tenor of the gospel, as well as to our own intimate conscious­ness. Let others perplex themselves about an unfrustra­ble series of motives operating on the mind; but do you study the whole gospel; ask yourselves, who was its author? whom does he address? and in what man­ner? and you will be quite easy. He who speaks there, could not use a vain, deceitful or ensnaring address. The consequence is plain. Come to Christ then for light. None teacheth like him. Preach as he did, and you will be "workers together with him". You will have no drawbacks upon your zeal in persuading sinners to repentance; nor pull down with one hand, what you build up with the other.

4. Let us be grateful to God for his distinguishing goodness to us, that we have such a sure foundation of our faith, such high advantages for virtue and happiness. To this end, let us compare our situation with that of those who lived before Christ appeared, or who now "sit in darkness." And whatever infidels may suggest, we may have such resentment, without any dishonoura­ble imputation on the sovereign dispenser of his own gifts. "Shall our eye be evil, because he is good"? Instead of praising him for what we enjoy, shall we tax him with cruelty because all enjoy not the same? How base! Shall an angel murmur, because man ranks not so high as he! A man, because he is preferred to brutes! One man because he has a better capacity, or more external goods, than another;! "Is it not right that the Lord of all should do what he will with his own"! But the gospel does not leave us here. It is the doctrine [Page 27]of Christianity, properly so called, that Christ died for all, that all the human race may have great benefit from his redemption. This is not inferred from the word All, not from a single, detached word, but from the pro­fessed design of his undertaking for men; which was, according to the will of the universal Father and Lord, to procure a general resurrection, to the end that all may be tried (in the manner the wisdom of God sees fit) and be judged according to the deeds done in the body. Different religious advantages are various talents put into men's hands to improve. Some have one com­mitted to them, some ten. Fidelity in the improve­ment of one, will be accepted and rewarded. The good improvement of ten, will receive a much more excellent reward. If any improve not the one talent, God will be righteous when he judgeth. May he not indulge also to generous benevolence. Leave then our fellow­men to God, and stop not the springs of gratitude by gloomy, uncertain speculations.

LASTLY, Let us aim at just apprehensions of the nature and evidence of Christianity, that it may lie clearly in our minds; that we may be able to defend it success­fully against gain-sayers; and that it may become the power of God unto salvation to us. Let us therefore apply to serious consideration, and search the scriptures; especially deliberately study the gospel of Christ; and to all our endeavours add constant prayers to the Father of lights, to enlighten and direct us, that we may be made wise to salvation. Tho' I do not think that the apostle, in our text, meant, by the "power of God," an inward influence upon the mind, yet it is a Christian [Page 28]doctrine, that "if any man lack wisdom, he should ask it of God, who giveth his spirit of light and truth to those who ask him." Especially let us see to it, if we would be under his direction, that our aims be right and good. The great end of speculation is that practice may be guided and influenced. And our Lord has promised. "if any man will do his will, he shall know of the doctrine whether it be of God." ^* Let that then be our chief inducement in labouring to be grounded in the faith, which was the chief design of the gospel history itself; these books were written, that ye might believe that Jesus is the Christ, the Son of God, and that be­lieving ye might have life thro' him." John xx. 31.