I. To state and explain the grounds upon which we embrace and adhere to the Gofpel of Jefus, as the only effectual mean of obtaining eternal life. which,

After

II. A few observations founded on this fubject, and fuited to the design of our prefent meeting, fhall conIclude the difcourfe.

I have not vanity enough to expect, that any thing I can advance upon this fubject will convince and filence, much less convert the bold and determined infidel. Had this been poffible, it would have been effected: long before this time. Men of the greatest learning and abilities have appeared in the defence of the gospel, and argued the cause beyond the poffibility of a reasonable reply. But the misfortune is, unbelievers will still perfift in their oppofition to Chriftianity, by retailing the arguments and objections which have been urged a hundred times before, and as often refuted. If they want the ability or inclination to reafon upon the fubject, or are afraid to hazard their caufe upon that ground, they have recourfe to the infamous arti fices of banter, ridicule, and witty mifreprefentations ; as if religion, upon which our everlasting happiness depends, were a matter to be trifled with, and the evidences of its truth put off with a witticifm, or a laugh.. But the object at which I principally aim, and I hope with a greater probability of fuccefs, is to vindicate the reasonableness of the Chriftian's choice; to fortify his faith against the infidious designs of the unbeliever ; and to justify and encourage the laudable efforts of thefe

thefe generous fpirits, who, in an age difgraced by irreligion and profligacy, are standing forth in defence of the gospel, and with a becoming zeal for the good of their country and the happiness of the human kind, are endeavouring, like true Christians and true patriots, to diffuse the knowledge of this truly divine inftitution through those remote regions where ignorance and fuperftition do still unhappily prevail.

I fhall proceed, then, to state and explain the grounds upon which we embrace and adhere to the Gospel of Jefus, as the only effectual mean of obtaining eternal life. Of these the following appear to be the chief and most important: ift, The confideration of our prefent guilty and degraded state by nature, and the obvi ous neceffity of a compleat and thorough change, in order to render us capable of eternal life: 2dly, The manifeft inability of human nature to produce this ne ceffary change; or, by any efforts of its own, effectually to affift and relieve itself: 3dly, The intrinfic excel. lence of the Christian institution, as a mean for the accomplishment of that end: and 4thly, The fufficiency of the evidence, upon which the truth of the Chriftian difpenfation, as a revelation from heaven, is established.

With respect to the first of these, we observe, that as Christianity proceeds upon the supposition that man is, at prefent, in a state of ruin and degradation, and that it is proposed to the world as the plan of infinite wisdom and mercy, for the recovery of that dignity and hap

piness from which we fell, it must furely be a first object of inquiry,in deciding upon the pretenfions of this scheme, to confider, whether or not the representation it gives of human nature be founded on fact. If we are innocent creatures, we have no need of a Saviour ; or if we are able, by the exertion of our own abilities, to dif cover and practise the whole of our duty as reafonable and accountable beings, we have no need of fupernatural inftruction and affistance. In this cafe, the gospel scheme would be wholly inapplicable to our circumstances, and we should have nothing to do with it. Perfect and perfevering obedience, according to the established laws of God's moral government, would not only fecure us from punishment, but preserve our title to the divine favour, and to the privileges of immortality.

But is this actually our prefent condition? Is there a man fo blind to his own imperfections, or fo ignorant of what paffeth in the world, as to affirm it? Obfervation and experience must convince every candid inqui rer, beyond the poffibility of a doubt, that "all have fin. ned and come short of the glory of God." If we look into ourselves, we cannot but perceive that darkness, debility and corruption have invaded and overspread all the faculties of the human foul. The understanding, by nature incapable of investigating or relishing the fublime truths of religion, finks into indolence, or contents itself with acquifitions of an inferior kind. The will, at enmity with God, and averse from goodness, breaks through every religious and moral restraint, and hurries forward in the mad career of vice. The affections, polluted with fin,

and

and dead to every pure and fpiritual pleafure, no longer stimulate the foul to the pursuit of virtue, but fix upon the objects of fenfe, and are immerfed in the fordid gratifications of mere animal pleasure. Even reason itself, which pretends to the fupreme direction, hath loft its influence, is become the flave of appetite, and, with mean obfequioufnefs, does the drudgery of vice. In short, our intellectual powers have been much enfeebled and corrupted; instead of supporting and co-operating with each other in pursuing the chief good, and performing the various functions of fpiritual life, they are fallen into a ftate of univerfal weaknefs and diforder.

But if any man fhould not perceive this reprefentation of human nature verified in his own cafe, let him look abroad into the world, and examine it in the cha racters of others. Perhaps he will judge with lefs partiality, when felf is not the immediate object. If the human heart is not depraved, whence that impiety, profaneness, and perjury, that covetoufness, deceit, and injuftice? that violence, cruelty, lewdnefs, intemperance, and innumerable other vices, which blacken and difgrace the human character? If the fource be undefiled, whence thefe impure ftreams? If innocence, integrity, and benevolence characterize the conduct of man, what mean thofe penal laws, which have been enacted in abundance, in every nation of the world? Thofe fcourgings, imprisonments, and executions, which are inflicted fo frequently, and with Lo much rigour? The cafe is plain, and the feripture account ftands confirmed, that all flesh have corrupted

their

their ways, that all are by nature dead in trefpaffes and fins. Without the light of revelation, there

may be much room for fpeculation, and many difficulties may occur in attempting to account for the introduction of moral evil into the world; but with refpect to the fact itself, that moral evil does actually exist, there can be no ground of difpute. It is admitted, indeed, that all are not equally depraved, and that the symptoms of the disease are not equally dreadful in every nation, and in every age. Still, however, it will hold true, that there is not a juft man upon earth, who doeth good, and finneth not. The very best feel a law in their members warring against the law of their minds, and frequently bringing them into captivity to the law of fin.

Now, if this be a true account of the present state of human nature, it follows, by neceffary confequence, that a change must be effected before we can be admitted to the enjoyment of eternal life. It is the voice of reafon, as well as of revelation, that except a man be born again, he cannot enter into the kingdom of heaven;" for, "without holiness no man can fee the Lord."

But what if fin, whilft it cancels our title to eternal life, and difqualifies us for the enjoyment of it, renders us, at the fame time, obnoxious to positive fuffering or punishment? This appears highly probable, even in the eye of reason, weak and bedimmed as it is. The doctrine of a moral providence neceffarily im

plies,