by designing men in ages since? And why is it not also asked, how do we know that there were such men as Alexander, Julius Cæsar, or King William the Third ? How do we know but their histories are all romance and fable? How do we know that there were any generations of mankind before ourselves? How do we know but all the acts of Parliament of former reigns are corrupted and we are ruled by impositions? In short, how can we know anything, but what we have seen with our eyes? We may as well make difficulties of all these things, and so destroy all human testimony, as scruple the genuineness of the sacred writings; for never were any writings conveyed down with so good evidence of their being genuine and uncorrupted as these. Upon their first publication they were put into all hands, they were scattered into all nations, translated into various languages, and all perused them; either to be taught by them, or to cavil at them. And ever since, they have been quoted by thousands of authors, appealed to by all parties of Christians, as the supreme judge of controversies; and not only the enemies of Christianity have carefully watched them to detect any alterations which pious fraud might attempt to make, but one sect of Christians has kept a watchful eye over the other, lest they should alter anything in favor of their own cause. And it is matter of astonishment as well as conviction, that all the various copies and translations of the scriptures in different nations and libraries are substantially the same,and differ only in matters of small moment; so that from the worst copy of translation in the world, one might easily learn the substance of Christianity.

Or will our infidels insist to be eye-witnesses of these facts Must one arise from the dead, or new miracles be wrought to convince them by ocular demonstration? This is a most unreasonable demand, for (1.) The continuance of miracles in every age would be attended with numerous inconveniences. For example, Multitudes must be born blind, deaf, or dumb; multitudes must be afflicted with incurable diseases, and possessed by evil spirits; multitudes must be disturbed in the sleep of death; and all the laws of nature must be made precarious and fickle, in order to leave room for miraculous operations; and all this to humor a company of

obstinate infidels, who would not believe upon less striking though entirely sufficient evidence. (2.) The continuance of miracles from age to age would destroy their very nature, to which it is essential, that they be rare and extraordinary; for what is ordinary and frequent, we are apt to ascribe to the established laws of nature, however wonderful it be in itself. For example, if we saw dead bodies rise from their graves, as often as we see vegetables spring from seed rotten in the earth, we should be no more surprised at the one phenomenon than we are at the other, and our virtuosi would be equally busy to assign some natural cause for both.

And had we never seen the sun rise until this morning, we should justly have accounted it as great a miracle as any recorded in the scriptures; but because it is common, we neglect it as a thing of course. Indeed, it is not anything in the event itself, or in the degree of power necessary for its accomplishment, that renders it miraculous, but its being uncommon, and out of the ordinary course of things; for example, the generation of the human body is not in itself less astonishing; nor does it require less power than its resurrection: the revolution of the sun in its regular course is as wonderful, and as much requires a divine power, as its standing still in the days of Joshua. But we acknowledge a miracle in the one case, but not in the other, because the one is extraordinary, while the other frequently occurs. Hence it follows, that the frequent repetition of miracles, as often as men are pleased to plead the want of evidence to excuse their infidelity, would destroy their very nature and consequently, to demand their continuance is to demand an impossibility. But (3.) Suppose that men should be indulged in this request, it would not probably bring them to believe. If they are unbelievers now, it is not for want of evidence, but through wilful blindness and obstinacy; and as they that will shut their eyes can see no more in meridian light than in the twilight, so they that reject a sufficiency of evidence would also resist a superfluity of it. Thus the Jews, who were eye-witnesses of the miracles recorded in the scriptures, continued invincible infidels still. They had always some trifling cavil ready to object

against the brightest evidence. And thus our modern infidels would no doubt evade the force of the most miraculous attestation by some wretched hypothesis or other; they would look upon miracles either as magical productions, or illusions of their senses; or rather, as natural and necessary events, which they would indeed have some reason to conclude, if they were frequently performed before their eyes. Some have pretended to doubt of the existence and perfections of God, notwithstanding the evidences thereof upon this magnificent structure of the universe; and must God be always creating new worlds before these obstinate creatures for their conviction? Such persons have as much reason to demand it in this case, as our deists have to insist for new miracles in the other. I might add, that such glaring evidence, as, like the light of the sun, would force itself irresistibly upon the minds of the most reluctant, would not leave room for us to show our regard to God in believing, for we should then believe from extrinsic necessity, and not from choice. It is therefore most correspondent to our present state of probation, that there should be something in the evidence of a divine revelation to try us; something that might fully convince the teachable and yet not remove all umbrages for cavilling from the obstinate.

Thus I have answered as many objections as the bounds of a sermon would admit; and I think they are the principal ones which lie against my subject in the view I have considered it. And as I have not designedly selected the weakest, in order to an easy triumph, you may look upon the answers that have been given as a ground of rational presumption, that all other objections may be answered with equal ease. Indeed, if they could not, it would not invalidate the positive arguments in favor of Christianity; for when we have sufficient positive evidence for a thing, we do not reject it because it is attended with some difficulties which we cannot solve.

My time will allow me to make but two or three short reflections upon the whole.

1. If the religion of Jesus be attested with such full evidence, and be sufficient to conduct men to everlasting felicity, then how helpless are they that have enjoy

ed it all their life without profit: who either reject it as false, or have not felt its power to reform their hearts and lives? It is the last remedy provided for a guilty world; and if this fails, their disease is incurable, and they are not to expect better means..

2. If the religion of Jesus be true, then wo unto the wicked of all sorts: wo to infidels, both practical and speculative, for all the curses of it are in full force against them, and I need not tell you how dreadful they

are.

3. If the religion of Jesus be true, then I congratulate such of you, whose hearts and lives are habitually conformed to it, and who have ventured your everlasting all upon it. You build upon a sure foundation, and your hope shall never make you ashamed.

Finally, Let us all strive to become rational and practical believers of this heaven-born religion. Let our understandings be more rationally and thoroughly convinced of its truth; and our hearts and lives be more and more conformed to its purity; and ere long we shall receive those glorious rewards it insures to all its sincere disciples; which may God grant to us all for Jesus' sake; AMEN!

SERMON II.

THE METHOD OF SALVATION THROUGH JESUS CHRIST.

JOHN iii. 16.-For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

I HAVE been solicitously thinking in what way my life, redeemed from the grave, may be of most service to my dear people. And I would collect all the feeble remains of my strength into one vigorous effort this day, to promote this benevolent end. If I knew what subject has the most direct tendency to save your souls, that is the subject to which my heart would cling with peculiar en

dearment, and which I would make the matter of the present discourse.

And when I consider I am speaking to an assembly of sinners, guilty, depraved, helpless creatures, and that, if ever you be saved, it will be only through Jesus Christ, in that way which the gospel reveals; when I consider that your everlasting life and happiness turn upon this hinge, namely, the reception you give to this Savior, and this way of salvation; I say, when I consider these things, I can think of no subject I can more properly choose than to recommend the Lord Jesus to your acceptance, and to explain and inculcate the method of salvation through his mediation; or, in other words, to preach the pure gospel to you; for the gospel, in the most proper sense, is nothing else but a revelation of a way of salvation for sinners of Adam's race.

My text furnishes me with proper materials for my purpose. Let heaven and earth hear it with wonder, joy, and raptures of praise! God so loved the world, that he gave his only begotten Son, that whosoever, or that every one that believeth in him should not perish, but have everlasting life.

This is a part of the most important evening conversation that ever was held; I mean, that between Christ and Nicodemus, a Pharisee and ruler of the Jews. Our Lord first instructs him in the doctrine of regeneration, that grand constituent of a Christian, and pre-requisite to our admission in the kingdom of heaven; and then he proceeds to inform him of the gospel-method of salvation, which contains these two grand articles, the death of Christ, as the great foundation of blessedness; and faith in him, as the great qualification upon the part of the sinner. He presents this important doctrine to us in various forms, with a very significant repetition. As Moses lifted up the serpent in the wilderness, even so shall the Son of Man be lifted up; that is, hung on high on a cross, that whosoever believeth in him should not perish, but have everlasting life. Then follows my text, which expresses the same doctrine with great force: God so loved the world, that he gave his only begotten Son, gave him up to death, that whosoever believeth in him should not perish, but have everlasting life. He goes on to mention a won

der.

This earth is a rebellious province of Jehovah's