Scriptures by the conformity of their instructions with a religious and moral system resting solely upon rational demonstration, for it is exceedingly doubtful whether there be such a system-but we say, that the doctrines and precepts of Christianity, when made known, are approved by enlightened reason, associated with virtuous dispositions. The condition here mentioned is attached, because the judgments of men are in many instances, biased by their inclinations. And they who are conscious of depravity and guilt, will be disposed to cherish views in religion calculated to afford to their consciences peace, and to their minds the hope of future happiness. Allowance being made for this source of error, we appeal unhesitatingly to the natural judgment of mankind, concerning the truth and excellence of the scripture system. Its doctrines will be confirmed-its morals approved-the objections to it negatived by this authority. The fact of God's existence-the nature of his perfections-the general character of his dispensations, are so delineated that every wise and good man must yield his cordial acquiescence.

The only difficulty connected with the subject in hand, is but an apparent one. It is this-there are particular discoveries concerning the divine nature, which some suppose unreasonable and absurd-for instance the doctrine of the trinity. But, let it be observed that the scripture declarations on this

subject do not contravene any conceptions of the divine nature which is approved by human reason— something is merely superadded to these conceptions. You believe that God is eternal, wise, powerful, good-that he is one. So do we believe also-but, guided by what we are assured is a divine revelation, we believe that in the one perfect existence denominated God, there are three persons, in substance, perfection, and eternity the same, yet preserving different aspects toward us their creatures, and revealed as distinct in their operations. Does your reason afford you any evidence that this doctrine is not true? Have you so intimate a knowledge of the Almighty as to be sure that the distinctions in his nature to which we refer, have no existence? Surely not. All then which you can say is, that it is mysterious-that it is incomprehensible-but is this the criterion of falsehood?are those things alone true which you know and comprehend ?-the supposition is an utterly absurd

one.

The doctrines of the Christian revelation then, are affirmed by the natural judgment of all wise and good men.

Its precepts are also affirmed by the suggestions of an enlightened conscience. Upon this point I shall not dwell.

The excellence of the scripture morals, and their conformity with the best feelings of the human heart, no candid man will deny.

And, with regard to the objections made to the Christian system, they may be shown equally to apply to that deduced from the appearances of nature. There is an entire analogy between the dispensations of Providence and the economy of grace. And he who gives up revealed, must abandon natural religion-he must deny that God is, or assert that he is weak or imperfect.

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Thus, the principle with which we set out-that the Holy Scriptures are able to make us wise unto salvation, has been proved by the fact that they are a most comprehensive rule of faith and practice, and that they possess an obvious and intrinsic excellence. This excellence has been supported by an appeal to enlightened reason, associated with good dispositions. We have yet to apply to it another test-the tendency to promote human happiness. This must however, be referred to another occasion, when we may also attempt to show, that Scripture is given by inspiration of God, and is profitable for doctrine-for correction-for reproof, and instruction in righteousness.'

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SERMON XIX.

UTILITY OF THE SCRIPTURE HISTORIES.

1 CORINTHIANS X. 11.

Now all these things happened unto them for ensamples : and they are written for our admonition, upon whom the ends of the world are come.

THE possession of high privileges is, too often, productive rather of presumption than of a prudent care to improve them. And among the early Christians there were some, who, vain of the blessings which they enjoyed, seemed to forget that the good to be ultimately possessed depended not upon the advantages afforded to them for their religious edification, but upon the pious use of those advantages. Because they had received the right of baptism emblematic of moral purification, and partaken of the solemn ordinance of the Lord's supper in which their participation in the benefits flowing from his

death was represented; they supposed themselves assured of the divine favor, whatever might be the irregularities of their conduct. The Apostle was desirous of correcting this erroneous apprehension. He would not have them remain ignorant that others had been alike favored with external privileges, who had nevertheless not escaped the severity of the divine judgments. The favors and immunities granted to the ancestors of the Jewish nation had not been limited to a few individuals of uncommon excellence; they had been universally enjoyed. And those who were baptized into Moses, i. e. who, by baptism, were taken into the covenant of which he was mediator, who were fed by the manna, typical of the true bread from heaven, and who drank of that miraculous stream which flowed from the rock, who were refreshed by the covering of the cloud by day and guarded by its brightness when it nightly became a pillar of fire; these very individuals, highly favored as they had been, upon transgression, subjected to condign punishment. Their desire after evil things, their idolatry, their impurity, their tempting of Christ, who was that angel of God's presence, who guided them through the wilderness; and their murmurings against his dispensations, induced, on one occasion, the destruction of three and twenty thousand; on another the loss of many lives by the visitation of fiery serpents, and on many others

were