VII.

1 JOHN, V. 19.

THE WHOLE WORLD LYETH IN WICKEDNESS.

HE wickednefs of the world taken for its

THE

inhabitants, is a position which few, I fuppofe, are inclined to contradict. Whether we examine mankind in a favage*, or in a civilized state in society, or as individuals, ftill we fee so much corruption of every kind, both public and private, that we must acknowledge there is not much exaggeration in what the apostle advances, that the whole world lyeth in wickedness.

* In general, the favage nations that have been difcovered, are ferocious, cruel, and treacherous, or weak, enervated, and fenfual. The inhabitants of the Pelew islands are the only virtuous people we have ever heard of in a ftate of nature. We have every reason, however, to believe, that the accounts we have of them are overcharged.

I mean not however to enter into the difcuffion of a point fo little contradicted: the ufe I would make of it, is to confider it as an argument that might well be dwelt on, in proof of the Christian religion.

In the first place it feems highly neceffary, that man should have fomething better than his own reason, to teach him how to please and worship God. This feemed necessary even to the heathen philofophers; among whom Plato, in particular, speaks more than once of the neceffity of a divine inftructor.

If therefore we believe, that a divine instructor is neceffary, if even the heathen themselves thought fo; there can be no difficulty in our believing that God would do what appears to us fo necef fary.

Secondly, it seems neceffary, that man in fo corrupt a ftate, should have fome other merits befides his own fome interceffor befides himself, to plead his pardon. It is the natural idea of man, that when he offends, he fhould endeavour to get fome powerful interceffor to ftand between him and the juft indignation of the perfon he hath of fended. Hence facrifices and other expiatory rites found fuch ready reception in the heathen

world.

world. As this idea likewife is natural, there seems to be no difficulty in clofing with it; and of course, no difficulty in clofing with Christianity.

In fact, Christianity may be confidered as a grand act of that continual restoration, which we fee conftantly before our eyes in the natural world. The fame gracious providence which is continually restoring to nature its decaying powers, may be supposed likewise to provide for, and restore the moral decays of man.

The great objections to this argument are first, the late appearance of Christianity-secondly, its want of universality —and, thirdly, its want of full effect.-N. B. These objections are very capable of being refuted, and might be confidered, if the discourse were drawn into length.

VIII.

JAMES, ii. 18.

A MAN MAY SAY, THOU HAST FAITH, AND I
HAVE WORKS: SHEW ME THY FAITH WITH-

OUT THY WORKS, AND I WILL SHEW THEE
MY FAITH BY MY WORKS.

THIS

HIS whole chapter of the apostle James is fo good a comment upon those parts of St. Paul's epiftles, which the folifidian has drawn to his own purpose, that one should think it might prevent any misconstruction of them. Indeed fome reformers, who favoured the folifidian scheme, wished to exclude this epiftle from the canon of fcripture. It still however, maintains its ground. The text contains a fort of challenge to those who hold faith independent of works. Shew me thy

II

faith

faith without thy works; and I will fhew thee my faith by my works.

In the following difcourfe, I fhall confider the two opinions which the apostle characterizes faith without works, and faith by works; and fhall endeavour to fhew which has the more charitable tendency.

The folifidian maintains, that faith is the end, or fum of religion-that it is this which justifies and that as to works, they should be confidered merely as the test of faith.

The oppofer of these doctrines allows, that faith is the true fource of good works; but he contends, that it is a mean, not an end. Indeed he afferts, that neither faith, nor good works, can be said to justify any man, but the merits of Christ alone; for which good works, wrought through the agency of faith, are the special qualification.

Let us now from this state of the two opinions, which, I apprehend, is a fair one, fee what effect they naturally feem to have on the mind.

The folifidian trufts in faith folely for his juftification, and conceives it therefore to be the fum of Christianity. Of course he allows no perfon, who has not his idea of faith, to be a good Christian ; and if he speaks out, he will fay, (indeed I have

heard