the arm of the Lord. So, every signal interposition of God in favour of his church, to rescue it from oppression, we readily acknowledge as a great deliverance; and if he would deign, in our days, to grant us what we so earnestly implore, we should call it, with sentiments of joy and gratitude, a "great "salvation." But what are all these temporal salvations, all these transitory deliverances, in comparison with perfect redemption from all enemies, from all evils, from all fears; in comparison with that redemption of our bodies and souls which is promised in the gospel? This is indeed the " great salvation." My fourth reflection will be on the blessings which this salvation contains; and I find it includes every thing that can be accounted truly good. The gospel is far from giving us a gross idea of happiness, such as is entertained by the generality of mankind. Some have made the chief good to consist in worldly riches; others, in honours; others, in sensual pleasures. Nothing that is merely corporeal can constitute the true felicity of man, who is possessed of a soul, more excellent than the body; and nothing that terminates with the present life, can bear any proportion to the duration of an immortal soul. The gospel proposes, not a happiness terrestrial and transient, only to continue during this life, but a complete happiness for the soul and body; a happiness principally to be enjoyed, not in the present world, but in another.

What shall I say to you, my brethren, of this felicity? Unite all the just and lawful desires which your hearts are capable of forming; give them the utmost possible extent; seck after all that can render our

souls perfect, wise, holy, happy; and then say, that salvation will impart all this. Let us go farther, and consider, that this supreme happiness is intended, not only to satisfy our desires and wants, but to make us see and feel the magnificence and goodness of God; and that it must correspond to the dignity of God and of his Son Jesus Christ. Let us conceive then, if we can, of blessings which shall be worthy of God, and adequate to the merit of his Son. Let us conceive to what sublimity and activity a soul must be elevated, to render it capable of so many operations, sciences, sentiments, emotions, joys, and pleasures, of which we have not at present even any idea, Let us measure the extent of all this by the greatness of God, of his love and liberality. Let us also conceive of the eternal duration of these blessings and if this can still give us only a confused and imperfect notions of the happiness, it will at least be sufficient to make us acknowledge that the felicity which includes all these things is a great salvation,'

But, if it be so great, doubtless it generally excites desires and efforts proportioned to its greatness. Ah! no; the majority of mankind neglect and despise it; and St. Paul is afraid, lest even those who have embraced the gospel should be of that number, when he says: " How shall we escape, if we neglect "so great salvation?" It is properly, in the original, "neglecting," or having neglected, so great salva"tion." This is the crime, which is to form our second part.

II. The negligence of men respecting this " great

salvation" is altogether astonishing. It is, nevertheless, almost universal. These are two truths which we are about to prove. This negligence is astonishing, without foundation, without pretext, without excuse, contrary to good sense, to self-love, to the concern which we naturally feel for our own happiness. There are three sorts of things which we think ourselves justified in despising.-First, things insignificant, vile, base, and in which the labour may exceed the advantage.-Secondly, things uncertain; things doubful, either in themselves, whether they exist or not, or in their acquisition, whether by our efforts we may be able to obtain them.— Thirdly, things which have no relation to us; in which we are not at all, or but little interested. But the salvation of the gospel cannot be ranked with any of these things.

First, enough has already been said to shew that it cannot be placed among things insignificant and unworthy of our attention. Can that salvation which proposes such great objects, comprehends so many mysteries, and requires so many virtues of him who aspires after it, be a thing unworthy of our thoughts? And for what are the minds of men made, if not to think of God, of their souls, and of eternity? Where are greater objects than those, which demand their attention? Women, whose days pass away in the insignificant amusements of their toilets; in the cares of their dress, visits and conversations; or at best in the regulations, orders, and arrangements of their domestic economy: men, whose minds are so frequently absorbed in trifles, and scarcely ever elevated above their professions and trades, their

shops and counting houses, their litigations and intrigues, the advancement of their families, or enlargement of their fortunes: will these people deem a concern for their salvation too vulgar and insignificant for them? But those great personages who have the government of cities and states, who regulate the fate of so many nations, and whose minds revolve a thousand political schemes; arc not they occupied with cares more important than those of salvation? Ah! the Moseses, the Davids, the Solomons, the Ezras, the Nehemiahs, were of a different opinion. Employed as they were in presiding over their people, they made piety and the care of their salvation their principal business. Solomon is not afraid to affirm that "all" beside that "is vanity," and that "to fear God and keep "his commandments, is the whole of man. What will all the rest avail, if the principal thing be neglected; and why devote yourself to any thing whatever, in such a manner as to forget that which is more essential, and which will always be more noble, important, and desirable than every thing

besides ?

In the second place, men neglect things that are uncertain; and for this they are not to be blamed. Why run after phantoms, or labour for things which there can be no certainty of obtaining? Why combat like one beating the air? Would to God that men always neglected that which is truly uncertain! The riches of the world would not be sought by so many with such amazing avidity. But can it be doubted that there is a salvation such as the gospel proposes?

Eccles, xii, 8. 13.

The design of St. Paul is no less to prove the certainty of the promise of salvation, than to shew the greatness of the salvation itself: for he adds, immediately after our text, that this salvation, "which at the first began to be spoken by the Lord, "was confirmed unto us by them that heard him; "God also bearing them witness, both with signs "and wonders, and with divers miracles, and gifts of "the Holy Ghost, according to his own will."

The promise of salvation, then, which forms the substance and design of the gospel, has been clearly ascertained; since the whole of this very gospel has been authorised and confirmed by all the evidences which could reasonably be desired in such a case. The first messenger of such glorious tidings was the Son of God, the promised Messiah. His authority was confirmed, not only by the excellence of his doctrine, and the sanctity of his life, but by the accomplishment of ancient oracles in his person, by a long list of miracles of all kinds which he performed, by the voice of God testifying from heaven concerning him; and especially by his certain and incontestable resurrection, and exaltation to heaven. The apostles, who preached salvation after him, were men holy and irreprehensible, faithful witnesses who have related to us what they saw and heard; men furnished with a commission the best attested in the world; men who were full of the Spirit of God, and wrought numerous and various miracles. Without supposing that God intended to favour imposture, how can we doubt what they have declared? But this is not all lavish of miracles, if I may venture to use the expression, God, at the commencement of