we proceeded, to fhew on what grounds we believe

the truth of Scripture.

The books of Mofes could not be forged, because they contained the law by which the people were governed, which law was confirmed by a number of miracles, performed before many thousand people. These miracles were plain to all men's senses, and might eafily have been contradicted, if they had been falfe. If the Jewish nation had not believed the miracles, they certainly would not have received the law, which depended on the miracles. But they did receive the law therefore they believed the miracles, and the book in which these miracles were contained.-As for the Jewish prophets, the events fulfilled have fufficiently proved their authority.-We next examined on what proofs the reft of the books of the Old Teftament depended.

With regard to the New Testament, as it was written and published nearly at the time, when the events which it records were performed, it could not poffibly be forged. If it had, it must have been detected. But none of its early enemies ever fpoke against its truth, as they knew very well it could not be attacked on that fide. Their objec-. tions were of another kind. They left it to unbelievers,

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unbelievers, who lived later in the history of the world, to deny the truth of Scripture.

From proving the truth of Scripture, we proceeded to confider the miracles and prophecies to which our Saviour appealed. We first examined the nature of a miracle. As it is a work which human power cannot perform, it follows, that whoever was enabled to perform it, proved plainly, that he acted under the authority of God, who alone was able to perform it. It appeared also, that the prophecies of the Old Teftament were fulfilled in Jefus Chrift, and could be fulfilled in no other perfon; and that many of his own prophecies had been fulfilled in after-ages, which brought new matter of proof to us in thefe later times.

Having thus feen on what ground the divine authority of our bleffed Saviour refted; we confidered next the nature of his religion. We examined it as a gracious covenant between God and man, and pointed out how it chiefly differed from every other religion that had ever appeared in the world. The only foundation of hope men could have had from any other religion was, by uniformly obeying the precepts of it; becaufe no religion, except the Chriftian, ever profeffed the privilege of pardoning fin.

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The

The general scope and defign of Christianity was the next object of our inquiry. It was intended to restore man from the loft condition, in which the fall of his firft parents had involved him, and to prepare him for everlasting happinefs; the great defign of it, therefore, was to purify his nature-to make him a new creature-and to qualify him for a future ftate of purity and perfection.

The means by which this great end was to be attained were faith and obedience. The Gospel contains all thofe holy laws and inftructions, which we must observe, in order to purify our nature. It is abfolutely neceffary for us, therefore, to have fuch an ardent faith in Chrift, as will enable us for his fake, and the fake of his promises, to practise these laws. We must first believe, before we can obey.

In treating this part of the fubject, fome points of duty were mentioned, on which a particular ftrefs is laid; as, the forgiveness of our enemies -reftitution, in cafe we have defrauded any one -and improving more and more in goodness. If we are not fincere in these things, which are the strongest tests of our faith, we may be affured, we have no fincerity about us. Having

Having thus confidered, in general, those conditions of the Chriftian covenant which we are to perform, we confidered next thofe conditions, which God hath been graciously pleased to promife on his part-the affistance of his Holy Spirit; pardon for our fins; and everlasting life.

On the other hand, to those who break the conditions of this covenant;-that is, who lead wicked lives, he hath threatened future mifery; the nature of which, as far as we have Scripturegrounds, was explained.

Having thus taken a view of the great end of this gracious covenant-its conditions, and its fanctions, we proceeded to explain those outward acts and ceremonies, which confirm it. These are, baptism, and the Lord's fupper, which imply our humble acceptance of the gracious conditions which God hath offered, and are likewise pledges on his part of the performance of them. They are intended also to remind us of the two great truths of the Gospel; firft, that we are loft and finful creatures-and, fecondly, that we can only be restored through the death and mediation of Christ. The former of these truths is fet forth by water in baptifm: the latter, by bread and wine in the Lord's fupper.

Thus

Thus I have endeavoured, my brethren, in a courfe of Sermons, to inftruct you in the nature of our Religion; and have laid the whole before you with method and connection, that you may have the clearer view of it.

But, though I have endeavoured to fet thefe things before you, yet my endeavours go but a very little way. The great matter is, what you are to do for yourselves, in order to obtain God's bleffed affiftance upon your endeavours.→I have attempted only to fet before you the knowledge of your duty. But knowledge, without practice, is nothing. You are not made happy by knowing these things. If ye know them, fays the text, happy only are ye if ye do them. Let this then be the leffon, that is to fink deep into you that it is doing these things, not knowing them, that is to make you happy.

Remember your Saviour's parable of the feed. It is an eafy business for the ground to receive. it. It takes it as it falls.It is just as easy to hear the word. But to bear fruit, is another

matter.

In that parable, you read, there are various foils. There is firft the hardened foil, which the

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