be proved to be genuine and authentic, with an evidence far superior to that of any other writings of equal antiquity, which yet are received with an undoubted affent. The truth of the great facts recorded in the gospels cannot be invalidated. And to deny such extraordinary things as are therein related, to be manifest interpofitions of divine providence, divine operations, and complete proofs of a divine mission, were full as unreasonable as denying the facts themselves. If there is any regard to be paid to past transactions, any faith due to the most credible human testimony, if any thing may be believed, which we have not seen with our own eyes; the chriftian religion is true and divine. If the things Jesus Christ did, and the fignal tokens of the divine concurrence and approbation which attended him, do not really prove him, to be fent of God; it is not possible any thing should. To suppose such things might take place, by the power of unknown invisible beings, in favour of an imposture or deceit ; is utterly irreconcileable to every just sentiment of the divine character: it is morally impossible: besides, several of the facts, particularly the resurrection miracles, seem to require no less than creative power. It is a proposition, clear and obvious to the meaneft capacity, that no man could do the things Jesus did, except God was with him. The christian may triumph in the author, the nature, the evidence of his religion : gion: it is not a cunningly devised fable, but a glorious and unspeakably important reality. These are indeed amazing facts, but there is fufficient reason to believe that they are true. They are related in a manner, that has every mark of credibility by eye-witnesses who gave the strongest possible proof of their fincerity, by fealing their testimony with their blood. What reverence and honour are due to the lord Jesus: he is in all respects, the greatest and most glorious personage; that ever appeared on earth. What infolence and baseness to speak with flight or indifference, of so exalted a character, a character of such unparalleled excellence, and so honoured by the Supreme Being. We are apt enough to pay extraordinary deference to one raised to high eminence, particularly royalty, among his fellow creatures and by their consent: but what is the highest earthly dignity, compared to that of the Son of God, who was, by the eternal Majesty of heaven and earth, constituted lord of all, and who will finally appear, in ineffable glory, as univerfal judge. That he was man, does not diminish one reason of regard to him: the great Sovereign of the universe will support and vindicate him: to despise him, is to despise Almighty God. What a dreadful judgment did the Jews meet with for their wicked treatment of this divine man.. Those who can allow themselves to speak of him, in any other terms than E 2 than those of the highest respect and veneration, must be lost to all sense of true dignity and real greatness. We ought to honour the Son as we honour the Father. We are under unspeakable obligation to his goodness: and owe the highest veneration to his authority. His name ought to be held by us, most dear and facred: we should glory in our relation to him, and do him all the honour in our power. And it is his own direction, " if ye call me master, do the things that I say; if ye love me, keep my commandments." He was once, as we now are, visible upon earth, in a state of trial and affliction, instructing men in the great principles of religion, calling them to repentance, with the assurance of pardon, and encouraging the practice of virtue, by the promise of immortality, bearing the contradiction of finners against himself, and at last submitting to the cruel, ignominious death of the cross, in order to answer the great end of his miffion, and promote the prevalence of truth and righteousness, in the way agreeable to the eternal providence. But now he is exalted to the right hand of God, clothed with ineffable splendour and glory, and though at present hid from our view, and though the heavens must retain him till the restitution of all things; yet the time is coming, when he will appear in a most glorious form, in his Father's glory, his own glory, and with the holy angels. SERMON SERMON THE SIXTH. Астя хіх. 1-6. AND IT CAME TO PASS, WHILE APOLLOS WAS AT CORINTH, PAUL HAVING PASSED THROUGH TH UPPER COASTS, CAME TO EPHESUS; AND FINDING CERTAIN DISCIPLES, HE SAID UNTO THEM, HAVE YE RECEIVED THE HOLY GHOST SINCE YE BELIEVED? AND THEY SAID UNTO HIM, WE HAVE NOT SO MUCH AS HEARD WHETHER THERE BE ANY HOLY GHOST. AND HE SAID UNTO THEM, UNTO WHAT THEN WERE YE BAPTIZED? AND THEY SAID, UNTO JOHN'S BAPTISM. THEN SAID PAUL, JOHN VERILY BAPTIZED WITH THE BAPTISM OF REPENTANCE, SAYING UNTO THE PEOPLE, THAT THEY SHOULD BELIEVE ON HIM WHICH SHOULD COME AFTER HIM, THAT IS, ON CHRIST JESUS. WHEN THEY HEARD THIS THEY WERE BAPTIZED IN THE NAME OF THE LORD JESUS. AND WHEN PAUL HAD LAID HIS HANDS UPON THEM, THE HOLY GHOST CAME ON THEM; AND THEY SPEAK WITH TONGUES AND PROPHESIED. روح THE confufion, ambiguity and metaphysical fubtilties, introduced into the subject of Deity, by the doctrine of a trinity, have done unspeakable prejudice. The abuse and corruption the christian religion has fuffered from this quarter, cannot be thought of by any serious person, who has real religion at heart, without the utmost concern and grief. If the doctrine of the pre-existence of Chrift (as I have endeavoured to show in a previous difcourse) has no real foundation in scripture; how many doctrines which depend upon it fall to the ground. The doctrine of a second divine perfon affuming a human body, so difficult to conceive, so embarraffing, need not be admitted: and if the holy ghost does not mean a person or being distinct from God, but God himself, or the immediate effect of his power and agency, which I verily believe to be scripture truth; this absolutely clears us of the whole notion of a trinity, which, whether in the Nicene, or Arian sense, is so extremely disagreeable to a thinking mind, and has produced so much disturbance and unchristian animosity and contention. The difference is but little between asserting a trinity of unequal, or equal perfons. However, let these things, so freely spoken, осcafion no difagreeable debates amongst us. Let us judge freely and seriously for ourselves, pursue truth for our own benefit, and recommend it to others as we have opportunity: let us examine what is proposed to us, and receive only what appears right and true to our own minds. |