ing them; for the law may be handled evangelically, and the gospel may be preached legally.

2. We may also insist freely on the Christian tempers without giving offence; because, like moral subjects, they command respect from mankind in general, who readily acknowledge that all men ought to be meek, patient, charitable, ready to forgive, &c. And it is confessed that these are very important subjects, and should frequently be brought into public view, as evidences of the truth of personal religion; for, " if any man have not the spirit of Christ, he is none of his."

3. We may also pass without reproach, perhaps, if we touch lightly on the sinfulness of mankind, and assure them, if they do what they can, God will co-operate with their endeavours, and grant them salvation. Such a representation of things is flattering to the pride of man, because it extenuates human depravity, and divides the glory of salvation between Christ and the sinner. In this case the offence of the cross ceaseth.

4. It seems to be a very popular opinion, 'that articles of faith are of no great importance, provided a man's life be good.' If so, it follows, that it was not necessary that Jesus Christ should come into the world to teach and save mankind; because, according to the above proposition, their salvation might have been accomplished without it. For whether we believe in Jesus Christ or Confucius, is of no consequence, provided the life be good. It amounts therefore to a rejection of divine revelation, particularly of Christianity.

Some persons, upon pretence of the sufficiency of the light of nature, avowedly reject all revela

tion, as in its very notion incredible, and what must be fictitious; and indeed it is certain no revelation would have been given, had the light of nature been sufficient in such a sense as to render one not wanting and useless. But no man in se riousness and simplicity of mind can possibly think it so, who considers the state of religion in the heathen world before revelation, and its present state in those places which have borrowed no light from it.

"There are other persons, not to be ranked with these, who seem to be getting in a way of neglecting, and as it were overlooking revelation, as of small importance, provided natural religion be kept to." With little regard either to the evidence of the former, or to the objections against it, and even upon supposition of its truth, "the only design of it," say they, "must be to establish a belief of the moral system of nature, and to enforce the practice of natural piety and virtue. The belief and practice of these things were perhaps much promoted by the first publication of Christianity. But whether they are believed and practised upon the evidence and motives of nature or of revelation, is no great matter."* This way of considering revelation, though it is not the same with the former, yet borders nearly upon it, and runs up into it, that is, into deism. This, I apprehend, will appear by comparing the principle we oppose, with our Lord's commission to his apostles, (Mark xvi. 15, 16.) "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned." To which may be added the following solemn passage of Peter concerning Christ, delivered by him when filled with the Holy Ghost : (Acts iv. 12.) "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be

saved.

If we deny the truth of these scriptures, the charge of deism is fixed on us: if we admit it, we can no longer treat Christianity with indifference, but must confess that it is of infinite importance to mankind, both in its principles and practices.

To ascertain what Christianity is, as taught by Christ and his apostles, we must search the New Testament.

The "foolishness of preaching" mentioned in the text, the apostle explains by saying, "We preach Christ crucified." (verse 23.) This general expression comprehends, I suppose, the various subjects of the ministry of the apostles; which I proceed to consider.

More cannot reasonably be expected under this head, than that the preacher should give a sketch of the plan of apostolic preaching. A full discussion of the subject would fill volumes, and will employ the whole time of the ministers of Christ, provided they are properly attentive to the duties of their profession.

1. The apostles insisted frequently on the great principles called natural religion; such as the being and attributes of God, his creation and government of the universe, his love of virtue and hatred of vice, and that he will finally render to every man according to his works. These

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principles are fundamental to all true religion, and are blended with Christianity, which "is a republication of them: and, which is very material, it teaches natural religion in its genuine simplicity; free from those superstitions with which it was totally corrupted, and under which it was in a manner lost."*

If so, natural religion owes much to Christianity. Besides, it comprehends all the great principles of natural religion, and makes us acquainted with the method of our redemption by Christ, concerning which the light of nature leaves us in total darkness.

Thus viewed, Christianity may be considered as a new edition of natural religion, with additions of the greatest importance to the world. Let mankind determine then, which has the pref. erence, natural religion detached from Christianity, or Christianity as comprehending all the great principles of natural religion in their most pure state, and at the same time revealing to us God's eternal purpose of mercy to sinners through Jesus Christ.

2. The universal corruption of the world is another part of apostolic preaching. In Rom. iii. Paul considers this subject in a most explicit and decided manner, where he takes a comparative view of Jews and Gentiles. "What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin." And after he had quoted several passages from the Old Testament in support of the affecting truth, he adds, "Now we know that what things the law saith, it saith

to them that are under the law; that every mouth may be stopped, and all the world may become guilty before God." "For all have sinned, and have come short of the glory of God." And so far as our reading and observation extend, we find the melancholy truth exemplified.

3. The sacred writers assure us that all men, considered in unbelief, are in a condition of total depravity. Gen. vi. 5. we read, " And God saw that the wickedness of man was great on the earth, and that every imagination of the thoughts of his heart was only evil continually." Jesus Christ declares, "For out of the heart of man proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." If so, the heart of man is the fountain of iniquity. In John iii. 6. after Christ had spoken of the new birth to Nicodemus, he adds, "That which is born of the flesh is flesh;" that is, altogether sinful. Thus Paul uses the term flesh repeatedly. "For they that are after the flesh," that is, influenced by a sinful nature, " do mind the things of the flesh." "So then they that are in the flesh cannot please God;" because the "carnal mind is enmity against God." This short sentence is remarkably descriptive of the total sinfulness of the human heart.

By this depravity inspired writers do not mean, that there is any loss of the natural faculties of the soul; these remain entire amidst the ruins of the fall: man has reason, understanding, will and affections; but he is destitute of a spiritual taste, and under the constant influence of aversion to God. If the sinner's heart was right in a moral sense, I can conceive of no remaining