languages, and all perused them, either to be taught by them, or to cavil at them. And ever since, they have been quoted by thousands of authors, appealed to by all parties of Christians, as the supreme judge of controversies; and not only the enemies of Christianity have carefully watched them to detect any alterations which pious fraud might attempt to make, but one sect of Christians has kept a watchful eye over the other, lest they should alter any thing in favor of their own cause. And it is matter of astonishment as well as conviction that all the various copies and translations of the Scriptures in different nations and libraries are substantially the same, and differ only in matters of small moment; so that from the worst copy or translation in the world, one might easily learn the substance of Christianity.

Thus I have answered as many objections as the bounds of a sermon would admit; and I think they are the principal ones which lie against my subject in the view Î have considered it. And as I have not designedly selected the weakest, in order to an easy triumph, you may look upon the answers that have been given as a ground of rational presumption, that other objections may be answered with equal ease. Indeed, if they could not, it would not invalidate the positive arguments in favor of Christianity; for when we have sufficient positive evidence of a thing, we do not reject it because it is attended with some difficulties which we cannot solve.

My time will allow me to make but two or three short reflections upon the whole.

1. If the religion of Jesus be attended with such full evidence, and be sufficient to conduct men to everlasting felicity, then how helpless are they that have enjoyed it all their life without profit: who either reject it as false, or have not felt its power to reform their hearts and lives? It is the last remedy provided for a guilty world; and if this fails, their disease is incurable, and they are not to expect better means.

2. If the religion of Jesus be true, then woe unto the wicked of all sorts: woe to infidels, both practical and speculative, for all the curses of it are in full force against them, and I need not tell you how dreadful they are.

3. If the religion of Jesus be true, then I congratulate such of you, whose hearts and lives are habitually conformed

to it, and who have ventured your everlasting all upon it. You build upon a sure foundation, and your hope shall never make you ashamed.

Finally, let us all strive to become rational and practical believers of this heaven-born religion. Let our understandings be more rationally and thoroughly convinced of its truth; and our hearts and lives be more and more conformed to its purity; and ere long we shall receive those glorious rewards it insures to all its sincere disciples; which may God grant to us all for Jesus' sake, AMEN!

II.

THE METHOD OF SALVATION THROUGH JESUS CHRIST.

"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."John, iii, 16.

My text is a part of the most important evening conversation that ever was held; I mean that between Christ and Nicodemus, a Pharisee and ruler of the Jews. Our Lord first instructs him in the doctrine of regeneration, that grand constituent of a Christian, and pre-requisite to our admission in the kingdom of heaven; and then he proceeds to inform him of the gospel method of salvation, which contains these two grand articles: the death of Christ, as the great foundation of blessedness; and faith in him, as the great qualification upon the part of the sinner. He presents this important doctrine to us in various forms, with a very significant repetition. As Moses lifted up the serpent in the wilderness, even so shall the Son of man be lifted up; that is, hung on high on a cross, that whosoever believeth in him should not perish, but have everlasting life. Then follows my text, which expresses the same doctrine with great force. God so loved the world, that he gave his only begotten Son, gave him up to death, that whosoever believeth in him should not perish, but have everlasting life. He goes on to mention a wonder. This earth is a rebellious province of Jehovah's dominions, and, therefore, if his Son should ever visit it,

one would think it would be as an angry judge, or as the executioner of his Father's vengeance. But, oh, astonishing! God sent not his Son into the world to condemn the world, but that the world through him might be saved. Hence the terms of life and death are thus fixed: He that believeth in him is not condemned: but he that believeth not is condemned already, because he hath not believed on the only begotten Son of God. Sure the heavenly rivers of pleasure flow in these verses. Never, methinks, was there so much gospel expressed in so few words. Here take the gospel in miniature, and bind it to your hearts for ever. These verses alone, methinks, are a sufficient remedy for a dying world.

I. My text implies, that without Christ you are all in a perishing condition.

This holds true of you in particular, because it holds true of the world universally: for the world was undoubtedly in a perishing condition without Christ; and none but he could relieve it, otherwise God would never have given his only begotten Son to save it. God is not ostentatious or prodigal of his gifts, especially of so inestimable a gift as his Son, whom he loves infinitely more than the whole creation. So great, so dear a person, would not have been sent upon a mission which could have been discharged by any other being. Thousands of rams must bleed in sacrifice, or ten thousands of rivers of oil must flow; our firstborn must die for our transgressions, and the fruit of our body for the sin of our souls; or Gabriel, or some of the upper ranks of angels, must leave their thrones, and hang upon a cross, if such methods of salvation had been sufficient. All this would have been nothing in comparison of the only begotten Son of God leaving his native heaven, and all its glories, assuming our degraded nature, spending thirty-three long and tedious years in poverty, disgrace, and persecution, dying as a malefactor and a slave in the midst of ignominy and torture, and lying a mangled, breathless

corpse in the grave. We may be sure there was the high

est degree of necessity for it, otherwise God would not have given up his dear Son to such a horrid scene of suffering.

This, then, was the true state of the world, and consequently yours without Christ; it was hopeless and despe rate in every view. In that situation there would not have been so much goodness in the world as to try the efficacy of sacrifices, prayers, tears, reformation, and repentance,

or they would have been tried in vain. It would have been inconsistent with the honor of the divine perfections and government, to admit sacrifices, prayers, tears, repentance, and reformation, as a sufficient atonement.

What a melancholy view of the world have we now be fore us! We know the state of mankind only under the gracious government of a Mediator; and we but seldom realize what our miserable condition would have been, had this gracious administration never been set up. But exclude a Saviour in your thoughts for a moment, and then take a view of the world-helpless! hopeless!-under the righteous displeasure of God, and despairing of relief!the very suburbs of hell! the range of malignant devils! the region of guilt, misery, and despair!-the mouth of the infernal pit!-the gate of hell! This would have been the condition of our world had it not been for that Jesus who redeemed it; and yet in this very world he is neglected and despised.

But you will ask me, "How comes it that the world was in such an undone, helpless, hopeless condition without Christ? or what are the reasons of all this?"

The true account of this will appear from these two considerations: that all mankind are sinners; and that no other method but the mediation of Christ could render the salvation of sinners consistent with the honor of the divine perfections and government, with the public good, and even with the nature of things.

All mankind are sinners. This is too evident to need proof. They are sinners, rebels against the greatest and best of beings, against their Maker, their liberal Benefactor, and their rightful Sovereign, to whom they are under stronger and more endearing obligations than they can be under to any creature, or even to the entire system of creatures; sinners, rebels in every part of our globe; none righteous, no, not one; all sinners, without exception; sinners from age to age for thousands of years. Thousands, millions, innumerable multitudes of sinners. What an

obnoxious race is this! There appears no difficulty in the way of justice to punish such creatures. But what seeming insuperable difficulties appear in the way of salvation! Let me mention a few of them, to recommend that blessed Saviour who has removed them all.

If such sinners be saved, how shall the holiness and jus

tice of God be displayed? How shall he give an honorable view of himself to all worlds, as a being of perfect purity, and an enemy to all moral evil?

If such sinners be saved, how shall the honor of the divine government and law be secured? How shall the dignity of a law appear, if a race of rebels may trifle with it with impunity? How can the sinner be saved, and yet the evil of sin be displayed, and all other beings be deterred from it for ever? How can sin be discouraged by pardoning it? Its evil displayed by letting the criminal escape punishment? These are such difficulties, that nothing but divine wisdom could surmount them.

These difficulties lie in the way of a mere pardon and exemption from punishment; but salvation includes more than this. When sinners are saved, they are not only pardoned, but received into high favor, made the children, the friends, the courtiers of the King of heaven. How can the sinner be not only delivered from punishment, but also advanced to a state of perfect happiness? Not only escape the displeasure of his offended sovereign, but be received into full favor, and advanced to the highest honor and dignity; how can this be done without casting a cloud over the purity and justice of the Lord of all, without sinking his law and government into contempt? how can sinners, I say, be saved without the salvation being attended with these bad consequences?

To save men at random, without considering the consequences, to distribute happiness to private persons with an undistinguishing hand, this would be at once inconsistent with the character of the Supreme Magistrate of the universe, and with the public good. Private persons are at liberty to forgive private offences; nay, it is their duty to forgive; and they can hardly offend by way of excess in the generous virtues of mercy and compassion. But the case is otherwise with a magistrate; he is obliged to consult the dignity of his government and the interest of the public; and he may easily carry his lenity to a very dangerous extreme, and by his tenderness to criminals do an extensive injury to the state. This is particularly the case with regard to the great God, the universal Supreme Magistrate of all worlds. And this ought to be seriously considered by those men of loose principles among us, who look upon God only under the fond character of a father,