principally to a few social duties. Such persons have as great a dislike to the good works of Scripture, as they have to the salvation of Scripture. Scripture good works take in the whole range of duties enjoined by the authority of Jesus, and embrace his institutions and the confession of the most obnoxious part of his doctrines as well as those duties that some are fond of talking of as the only good works. The love of God, which is the first great commandment, and the substance of all that relate to God, requires that obedience be given to every thing without exception that God commands. The Christian, then, shows his good works, not only by prayer to God and speaking well of him, by love and mercy to men, but also by taking up his cross and following Christ through good and bad report. He confesses Jesus and his words before men, though they revile him and hate him on that account. In writing this address, it sometimes strikes across my mind that it will be painful to present to the world what I am sure the world will not approve. I foresee every objection that will be made to my views, and anticipate the many severe censures that I am likely to receive. Were I to consult flesh and blood, I would either not write at all, or I would soften down my views to render them less objectionable. But I believe the gospel, I take up my cross, and follow my master. Should I, from the fear of men or love of their favour, either avoid writing any thing that I thought might be useful, or hide any part of the truth, I could no longer call myself a Christian nor have good hope through grace. My brethren, you talk of good works; but I declare it would be less painful to me to make a pilgrimage to Mecca or Jerusalem than encounter all the odium that I already endure, and that this address is calculated to Should I give way to my natural disposition, I would wish to stand well with the philosophers and the men of learning, the very men upon whom I am obliged often to be most severe. Were I to write against the existence of God, and even of men, I should not provoke an angry reply from one of them; but when I profess the foolish gospel of Christ, I must be a fool. And better for me to be a fool for a while than to be ever

increase.

lastingly a miserable fool; for if any man will be wise, the apostle asserts that he must become a fool in this world.

The faith of the gospel also produces obedience, with respect to the observance of all Christ's institutions. I readily allow that Christians may be ignorant of these institutions, and that, in this case, they cannot show their love to Jesus by doing what they do not perceive to be his commandments. The most enlightened Christian may be ignorant of some things; and the generality of Christians are ignorant of many. With respect to his institutions, few Christians appear to have any correct views at all. Some ordinances they do not see at all; and others, while they retain the name, they do not understand, and, consequently, do not observe aright. But, with respect to all the commandments of Jesus, every believer yields obedience as far as he knows. If a man perceives any thing to be a command of Jesus, and, out of worldly views avoids obeying it, he has no just pretensions to the character of a Christian. If he says he knows him and keepeth not his commandments, he is a liar and the truth is not in him. My friends, this is the reason why I observe some of those ordinances that are looked upon to be ridiculous. This is the reason why I observe the baptism, the Lord's supper, &c., of the apostles, and not the ordinances of men that have got these names. This is the reason why the laugh of this world cannot drive me from doing these things that they tell me are so hurtful to me and to my cause. I know I would be better thought of, and be more successful, were I to take the advices of this nature, that are frequently good-naturedly, and even kindly given me. But my business is to obey Jesus, and leave my character and my success in his hands. I am sure that many people sincerely feel for me, and that they give their advice with the best intention; but I must inform such friends, that I pursue the present line of conduct, not because it is in my wisdom best calculated to serve me, and promote the cause in which I embarked, but because I know that Jesus has enjoined it. I persist in doing these things, not because I am blind to the consequences that they must have

with respect to my character and interest in the world, but knowing the worst result. I persist in obedience to my Lord, hoping that when he shall appear I shall be like him, when I shall see him as he is.

Such, then, is the morality or good works of the Scriptures; and to such morality, they that boast most of morality will have as great objections as they have to the doctrine of salvation through grace. It is, therefore, not unusual for believers to hear it objected to their views that they tend to encourage licentiousness, and at other times be accused by the same people as being self-righteous and over-strict. In their undistinguishing zeal against the truth, men urge the most inconsistent arguments. John the Baptist lived in an abstemious manner, and was, therefore, accused by the Jews as being possessed with a demon. Jesus came eating and drinking, like other people, and was accused as a wine-bibber and a glutton, a friend of publicans and sinners. I have piped with you, says Jesus, and ye have not danced; I have mourned, and ye have not lamented.

The

It is, therefore, most unjustly that the gospel is charged with countenancing sin;-it teaches all who receive it to live soberly, righteously, &c. But the true origin of this charge is not a conviction that the gospel encourages sin, but an antipathy against it, because it does not promise life to the good works of men. believer encounters the most dangerous services without reserving his fortune, fame, or even life; he submits to the most humiliating and self-denying duties; but, after all, he counts himself an unprofitable servant. Instead of looking on God as his debtor, he is convinced that in all things he comes short. After teaching the necessity of forgiveness to the utmost extent a thing most opposed to human nature-the Lord Jesus informs his disciples that after they have done all this they have nothing to boast.-Luke xvii. 7-10. In what a different light would philosophy or worldly religion have taught them to consider their works!

Such a change does the gospel invariably produce upon all who believe it: and such a change never was produced by any other system. The pursuits of philo

M

sophy may divert the mind from those of revelation, and may give it a disrelish for the vulgar pleasures of the illiterate; but instead of changing the mind to the love of the true God and humble views of human nature, they increase pride and enmity to God. The philosopher may charge the pleasures of the foxhunter as equally gross with that of his dogs; but he has no less disgust at the pleasures of the Christian life. He may speak of virtue; but his virtue is not obedience to the commands of Jesus. He inculcates benevolence; but his benevolence hates the servants of Christ. The religion that is taught by the wisdom of this world is not more successful in producing such a change. Whatever views are given up or received by it, the same determined hatred of the character of God remains. Whatever it may profess of the corruption and guilt of human nature and of salvation by grace, it will ultimately glory in some self-performance.

With respect to influence upon the conduct, philosophy itself has no great pretensions. It scarcely hopes to extend its influence over any but a few secluded speculatists enamoured of the beauty of virtue and of philosophic disquisition. To curb the violent passions that rage in society, its warmest admirers must confess its inadequacy. Its soft, calm, voice cannot be heard in a crowd; its refined sentiments can neither be felt nor understood by the vulgar bulk of mankind. It speaks to the statesman, but with no great confidence of being heard; ambition and self-interest drown its voice. To change such characters as are mentioned, 1 Cor. vi. 11, it has no pretensions. To avow such a power would savour of fanaticism. If virtuous habits are not early formed, it is next to impossible to form them at a later period. Especially if evil habits are contracted, nothing but a length of time and a course of rigorous discipline could at all appear efficacious in the eye of philosophy. Success, in the most favourable circumstances, would be problematical. The changes of which we read in the New Testament, visible immediately on the belief of the truth, are viewed by it as the extravagance of fanaticism. Some forms of religion that have a considerable portion of Scriptural truth, mixed with the wisdom of this

world, especially when urged by enthusiasm, have an effect in producing very great changes in the lives of the most wicked men. The consciences of men testify against them; and when they are suitably addressed they are ready to lend their aid to reformation. Such changes, however, will often be like the washing of the swine; and they will always be like the man out of whom the demon departed-he will return with seven worse than himself. If he is externally reformed, he will be in his mind more an enemy to God. Thus our Lord says of the converts of the Pharisees, they would compass sea and land to make one proselyte, and when he was made he was tenfold more the child of hell than before. Notwithstanding any external change made upon him, and by becoming a Pharisee such a change. must be made, instead of being made better he was made worse.

SECTION V.

THIS PLAN OF SALVATION IS THE WISDOM AND POWER OF GOD, BUT IS FOLLY AND WEAKNESS IN THE ESTIMATION OF HUMAN WISDOM.

THE salvation of sinners through the atonement of Jesus Christ, is the most illustrious display of the divine character that ever was manifested to the world. There is no other plan of salvation that has obtained a vogue among men that harmonizes the perfections of God. All human schemes of religion save the sinner at the expense of some part of the divine character. The blood of the cross alone, adjusts the different and seemingly opposite claims of the divine attributes. Every divine perfection is shown here in its utmost glory. The astonishing love and mercy of God are seen in the expensive sacrifice, with which he purchased his enemies from destruction. (Nothing is a greater instance of mercy among men than to be able to forgive.) The Scriptures consider the gift of Christ