the character of one, who proclaimed himself the messenger of God to the world of mankind, empowered to publish to them the truths pertaining to eternal life, and teach them the conditions of pardon, and peace and salvation.

2. It is by the sober exercise of reason, that men acquire a knowledge of doctrines revealed.

Suppose a prophet or an apostle should speak to men in a language which they did not understand, could his words be called a revelation of the divine will? Or, suppose the great body of the people of our country, had the sacred scriptures only in the languages in which they were originally written, would not the bible be to them a sealed book, and to all the purposes of sound faith and consistent practice altogether useless? When placed in their hands in a language which they understand, they must acquire a knowledge of its meaning in the manner by which they become acquainted with the information contained in compositions, that respect the most ordinary concerns of human life and manners.

The interest which religion involves, requires indeed the greatest seriousness and diligence in the study of oracles, that are able to make us wise to salvation. In this study, the most intelligent may meet with difficulty. Our bible was originally composed in languages, whose idioms were very different from that of ours; the several authors allude to customs and manners with which we are imperfectly acquainted, and they make use of bold figures and glowing metaphors, which we should receive with much limitation. Our scriptures were designed for all ages of the world, and for all nations of men subsequent to the period at which our religion was established on earth; they embrace the whole system of faith and contain the sum of moral duty; and they are opened to the illiterate, as well as the learned. While our scriptures thus contain a sufficient rule of faith and practice for men of every age and country, in them are also found references to local circumstances, and a relation of disputes and divisions, which existed among primitive churches :-particularly respecting the controversy that early arose between Jewish and Gentile converts, about the ceremonial law of Moses. In these circumstances and disputes, Christian disciples of the present day have little, if any interest.

Considerations of this nature render it evident, that in the study of our scriptures there is opportunity for the assiduous

exercise of the highest powers of intellect, and for the useful employment of every serious mind.—To learn the true import of oriental phrases; to gain a knowledge of ancient customs and manners, and acquire the meaning of the sacred writers in their allusions to them; to settle satisfactorily the sense of scriptural writers, when stating and explaining points of doctrine; to determine where these writers describe the peculiar state of a primitive church, and where they have reference to the Christian church as a permanent body, and direct their instructions, admonitions and precepts to the members of the church universal; and to apply general principles and precepts to particular cases of practice, will not be thought slight and easy labour. Yet, all this is the province of reason. Who then will discard reason, when searching the scriptures for articles of faith and for rules of life.

In forming an opinion of revealed truths, every man must be governed by his own judgment. On this subject, human authority is not admitted. Religion is a personal interest, and no human being, in concerns purely religious, may interfere between God and the souls of men. But what is wanting cannot be numbered. God requires no more than the improvement of talents given. This may be the consolation and support of those, who are denied the ability, or the opportunity to enter deeply into theological studies, or to acquaint themselves with biblical criticisms. Every individual, who studies the Bible in the love of truth, and searches the sacred pages to know his duty that he may perform it, will acquire the knowledge of all truth essential to his individual salvation ; and his sincere and persevering endeavors to fill up the measure of his duty towards God and man, will be accepted at the day of retribution.

No one is allowed to call any man Father on earth; no one may rest his christian faith on human authority; each individual member of the Christian community is, in religion, independent of every other individual; and no promise is given to those who are thoughtless, and indifferent about their own immortal interests. God requires as well the cultivation of one talent, as of ten. He requires that small as well as great advantages should be improved. No one will finally be accepted and rewarded because he was endowed with great natural faculties, nor because, in the state of probation, he possessed many external privileges. None will be condemned on ac

count of natural defects, nor for his destitution of the means of moral improvement; but every individual of mankind will be rewarded in proportion to his improvements in religious knowledge, and his attainments in Christian virtue made with the capacity originally given him, and under the means with which he was favored.

The gospels and the epistles of the New Testament, inculeate every truth essential to our salvation. The mind of the greatest compass, and of the highest culture may be made wiser and better by the diligent perusal of the sacred oracles, and an habitual observance of christian institutions; and the man of the most humble capacity, and placed in a situation the least favorable for moral acquisitions may, if faithful to himself, in the same manner become wise unto salvation. Among the various ways in which the authors of the New Testament state essential truths, and describe the terms of salvation, he will find some suited to his state of mind and adapted to his condition of action.

In all matters of faith, reason must be exercised, and those opinions only are consistent, which result from serious inquiry and impartial examination. Reason has also its appropriate exercise in every practical duty, enjoined by our religion. I therefore observe,

3. In the application of christian principles reason is essential. The rules of moral conduct contained in the bible, embrace all the transactions of human society, and all the relations of human life; but for the most part they are found in general principles, and comprehensive precepts; and their application to the infinite variety of circumstances that attend human agency, requires discrimination and judgment. One or two examples will fully illustrate this remark." Thou shalt not kill," is one of the first and most sacred laws appointed by God for the regulation of human conduct. What is the import of this law? When does a man incur the penalty, denounced against its violation? Is every case of homicide a breach of this law? Is the execution of a criminal in the course of judicial proceedings, murder in the true sense of the divine law? Is the slaughter of an enemy on the field of battle, in a war waged by an established government, murder? Is the destruction of an assassin in defence of one's life, or of the life of a wife, or a child murder? The general answer to these questions would be in the negative; but great and good

men have given affirmative answers to all of them. There is then room for inquiry, and every man should for himself determine the extent of the prohibition. Whoever, in this instance acts agreeably to the dictates of a conscience, which he has endeavored to enlighten, will have the approbation of his own mind, and may rest in the persuasion that God will accept him though his judgment be erroneous. He who violates the dictates of his own mind, is self condemned.

Take in the next place an

spects our relation to God.

cept of our Saviour.

One

example, which more nearly re"Swear not at all," is the preclass of Christians conform to

this command in its letter; and though they object not to an oath in its esssence, yet they refuse the usual form because it contains a prohibited word. Christians as a body believe that this prohibition respects religious vows, and not solemn oaths. To a correct opinion on this subject, examination is necessary, and the office of reason is apparent.

A third example may be taken from the precept enjoining beneficence and charity.—"Give to him that asketh of thee," says our Saviour, "and from him who would borrow of thee, turn not thou away." In the application of these precepts, there is room for the exercise of sound discretion. We should discriminate among various objects of charity, determine the amount to be given, and fix on the manner in which with the best effect it may be bestowed. In lending, we must make up a judgment, whether the article requested would benefit him who desires to borrow, and whether the advantage to him would compensate us for the inconvenience of lending. All this is the province of reason.

In respect to the common transactions of human life, hap pily the moral virtues enjoined by the gospel, are in themselves so pure, they are so congenial to the natural sentiments of an uncorrupted mind, and the precepts regulating them are so plain, that no one who maintains an honest intention, and sincerely desires to know his duty that he may perform it, can mistake their application.

4. When errors are introduced into the pure and simple system of Christianity, their correction can be expected only by the right use of enlightened reason.

That our religion has been corrupted by human admixtures, all will acknowledge. Overlooking the purpose and end of

the mediation and ministry of our Saviour, how many of his professed disciples have perverted the principles, and counteracted the moral tendency of his gospel? In that instance, it has been made to give its sanction to the visionary flights of an enthusiastic imagination; and in this, it has been claimed as an authority for abuses, designed to promote schemes of personal aggrandizement and worldly domination. Not satisfied with an acquaintance with truths which God has plainly revealed, and with the use of rules that are profitable in the direction of human conduct, a too common error of Christians has been to pry into mysteries, and vainly endeavor to become wise above what is written, and thus men have darkened counsel by words without knowledge.

From these causes, Christian professors have divided into numerous sects, which have represented vital religion to consist in the belief of their peculiar speculative views, in a conformity to their formal observances, and in a confidence of having passed through exercises, which they denominate sanctifying. The Christian institution, under some of the forms which professed disciples have assumed, would not have been recognized by the founders of primitive churches; and many established tests of Christian character would have excluded the apostles from the communion of saints.

Examine the schemes of divinity, which for centuries were presented to public view, and determine the amount of instruction, precept and motive that they furnish, calculated to enlighten the human mind, or improve the heart. The errors and corruptions, which ignorant or designing men have introduced into our religion, have occasioned bitterness, strife and division among disciples of a common Master.

Grecian philosophy and pagan rites were early blended with the divine principles and simple institutions of the gospel, and the effects which might have been foreseen, were produced by this adulteration. The spirit of our religion was thereby stifled, and its moral purpose in a great measure defeated. The Christian community was split into innumerable sects; it was rent by impassioned struggles for superiority; doubt and despondence were excited in many serious minds; and, by casuistical distinctions, even the moral precepts of the gospel lost much of their purity and power.

This state of things continued, till the whole Christian community was overwhelmed by the tyranny of the Papal