ed the way to carry the gospel to the Gentiles. And when the people proclaimed this in the hearing of the Jews and Gentiles at the same time, the Gentiles rejoiced in the truth.

But the case is not now as it was then. We are not required to convince the Gentile world that a revelation has been made, nor that God sent his Son to be the Saviour of the world. We are not Gentiles-we are not Jews-but we are Christians, by birth, and education, and habit. This alters our condition extremely from the condition and circumstances of the early disciples.

I will introduce a supposition. Suppose we had been brought up Jews, and belonged to the synagogue, and were subsequently converted to Christianity; we should then feel it our duty to be constantly engaged in possessing ourselves of knowledge by which we could convince the Jews that the gospel of the New Testament was valid and true. But we are not Jews, and never were. Or let us change the supposition. Suppose we were so circumstanced that our labours were needed to convince the Mahomedans that their religion is not the true religion. In this case, we should find it necessary to make ourselves acquainted with the Koran, and also. with all the precepts of the gospel of Jesus Christ. We should also find it necessary to institute a comparison, so as to convince the Mahomedan that the New Testament is preferable to the Koran. Though we have not this labour to perform, we have a work to do, and knowledge to acquire, and enough use for this knowledge, in the circumstances in which we find ourselves placed.

There are three classes of the community who

stand opposed to the doctrines of the gospel, as we understand them, and which doctrines distinguish us as a sect or denomination. Now, it is in reference to these three classes of community that it becomes us, in our time, to acquire knowledge, to enable us to meet their opinions, and convince them that their views and doctrines are not correct; and that the views we entertain, the doctrines we embrace, and which distinguish us from them, are substantially. and verily true. "To what particular classes does the speaker refer?" says the hearer. I will answer this inquiry.

We find a class of men in the Christian community, a denomination of professing Christians, who hold, that "God, from all eternity, elected some men and angels to everlasting life"—that he passed by other some, and ordained them to dishonour and wrath, to the praise of his vindictive justice”— and that the number of men and angels thus predestinated and foreordained, "is so definite and certain, that it cannot be either increased or diminished." This doctrine has been called, and is now called, by a very respectable and numerous denomination of Christians, the doctrine of Jesus Christ. And if said denomination be in the right, we, who profess to believe in God's universal, impartial, and efficient goodness, are certainly in the wrong. We believe we are right, and that they are wrong; and it is necessary for us to be possessed of such a knowledge of the Scriptures, such a knowledge of the gospel of Jesus Christ, of its character, and the grace it reveals, as to be successful in combating the erroneous sentiment referred to-a sentiment which

has long exercised a mighty sway over the human intellect.

There is another very respectable denomination of Christians, who have repudiated the doctrine of election and reprobation, and have adopted what is distinguished as, and generally known by the term, Free Will, or Arminianism. This class, my hearers, believe that a day of probation has been appointed to man, and that our eternal state depends upon the right and proper use of what they term moral agency; and that we ourselves, by the use of said agency, are to decide the question, whether we shall hereafter be forever blessed in the presence of God, or sink down into interminable despair, and endure all the miseries, and all the wretchedness which is portrayed in the doctrine previously noticed. If this doctrine be true, it is just as certain that we are under an egregious mistake as we should be, on the supposition that the doctrine of Calvinism is correct. And it is necessary for us to become acquainted with the Scriptures, and with the doctrine and precepts of our Lord Jesus Christ, in order that we may be enabled, if possible, to carry the conviction to the understandings of our Arminian brethren, that they have placed our eternal destiny on a basis which the Scriptures do not place it upon; and that they have thereby taken away from the believer in Jesus, that heavenly and divine consolation, which his pure gospel is calculated to inspire.

"Is there another class of community," says the hearer, "who stand opposed to Universalism? and is it our duty to be prepared to meet and convince them likewise, of the reality of the religion we

profess?" Yes, there is. And these, too, are our brethren-though they cannot, properly, be considered brethren of the Christian community. Nevertheless, they are our brethren. I allude to those who have renounced Christianity-those who, though brought up in a Christian land, have come to the conclusion that there is no truth in the doctrine of revelation that man is a mere animal of to-day, whose career begins with his temporal existence, and closes forever when the body dies. These brethren sometimes carry their incredulity so far, as even to render themselves blind to the existence of a First Cause, and to pride themselves in being considered as, and denominated, Skeptics.

I must occupy sufficient time to observe, that towards these different classes we cherish no feelings but such as become brethren. We believe they are all deluded; and we are satisfied that their several errors are the current errors of our time. And if we study to acquire divine knowledge, it should be with a view to avail ourselves of suitable means to meet those several opposers of the true doctrine of our Lord Jesus Christ, and to convince them of their error. I shall not make any selection out of their particular notions. I feel no disposition to give any preference to either of them-for of two absolute errors, or of three real wrongs, I know no good in either of them; and therefore have no desire to institute a comparison, believing them all to be false. I feel equally bound to exert the powers my Father in heaven has given me, to wage against-if you will allow the expression-to wage war against all false notions and ideas. I do not mean to be understood as waging war against

which

war

any of my fellow creatures, who have imbibed the errors adverted to. I speak in reference to opinions. Pure love to such individuals should prompt us to exert all our powers to convince them of the truth; and no other disposition should sway our feelings. For, mark well, and forget not, that while we grow in knowledge, we must grow in grace; and the more we know about our Lord and Saviour Jesus Christ, the more gracious we shall feel towards our fellow creatures, and the stronger will be our desire to do them good. And if, by any possible means, we can remove these errors from their minds, it will be conferring a blessing upon them, and happiness upon ourselves. We shall do them a greater favour, than we do to the hungry when we feed them, or to the naked when we clothe them.

How then shall we proceed? My friendly hearers, the work is very easy. There is no difficulty in performing our duty in this respect. It is true, that study and research are required. But I will ask, what is more pleasant than to exercise our faculties and powers, in investigating important truths? It is not simply the attainment of the knowledge, or the result to which we come, that is the pleasure,-not that alone-but it is a pleasure to exercise our minds, in investigating the subject, and in discovering the truth. It is so with all sciences. How happy and pleased is a scholar, while investigating a science! Every moment he discovers something he did not see before! The progress of inquiry is pleasant; and when the result is obtained, the joy is increased. He who searches for water, finds indications of success as he proceeds; and soon the spring rises up, and he slakes his thirst.