any of the popular doctrines, of faith independent of Christian works; or Calvinistic predeftination; or irrefiftible grace; or the perceptible influence of the Holy Spirit; or regeneration, distinguished from the inward spiritual grace of baptifm; or an inftantaneous and fpecial converfion; or a full and infallible affurance of falvation; or a finless perfection in the true Chriftian; can in any way stand its test.

These are the points, upon which the charge, that we are not preachers of the Gospel, principally turns; and to which therefore your attention will be directed in the fucceeding lectures. I am well aware, that most, if not all, of these subjects have been often and ably difcuffed; and that the theological student, who wishes to investigate them thoroughly, must be referred to other fources for more ample fatisfaction. Still to bring the fubjects forward in something of a connected form, and for the specific purpose, which has been ftated; thereby to direct the thoughts of the younger part of this affembly to the present state of religious opinions amongst us, on which, it is especially neceffary, that they fhould be informed; to apprize them of the nature of the objections, which are perpetually alleged against the great body of the national Clergy; and to furnish them, if it may be, with fome leading principles, by which those objec

tions may be repelled; with the view, not of fuperfeding, but of encouraging, more extenfive inquiries on the matters in debate; has appeared to me an attempt, calculated to promote the knowledge of the true Gospel of Jefus Chrift. It is with this defign, that I have ventured to engage in my present undertaking: however weak and imperfect may be the execution in other refpects, at least I truft, that it will not be difgraced by that intemperance of language, and that acrimony of invective, which fometimes mark the accufations, that have been levelled against us. To" speak the "truth in love '," fhould be the refolution, under divine grace, of every follower, and much more of every minifter of Chrift. Zealous as we may, and ought to, be in the propagation of our religious opinions, it is our duty, as "the fervants of the Lord, to be gen"tle unto all men, patient and forbearing, in "meeknefs inftructing thofe that oppose them"felves ".' And that man ftrangely mistakes the manner of spirit he is of, who knows not, that peaceablenefs, and gentleness, and mercy, as well as purity, are infeparable characteristics of the wisdom that is from above1:" and that Christian charity ought never to be facri

f Eph. iv. 15.

g 2 Tim. ii. 24, 25.

ficed even for the promotion of evangelical truth.

Now unto God the Father, God the Son, and God the Holy Ghost, three persons in the unity of one Godhead, be afcribed all might, majefty, and dominion, henceforth and for ever. Amen.

DISCOURSE II.

MATT. xix. 16, 17.

And behold, one came and faid unto him, Good Mafter, what good thing fhall I do, that I may have eternal life?

And he faid unto him, Why calleft thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

THIS reply of our Lord is judged capable of two interpretations. By Calvin it is conftrued into an intimation, that eternal life is not to be attained by obedience to the laws of God'. As if Chrift had faid, If thou wilt enter into life, keep the commandments; but thou canst not keep the commandments: therefore thou canft do no good thing, that thou mayft have eternal life. The other interpretation is that which is fanctioned by our Church; who represents Christ as "declaring by these words, "that the laws of God be the very way, that

re

" doth lead to everlasting life;" and accordingly pronounces, "that this is to be taken for a "moft true leffon, taught by Chrift's own "mouth, that the works of the moral com"mandments of God, be the very true works of faith, which lead to the bleffed life to b " come

Of these two very different fignifications the former has nothing to recommend it, but the fuppofition, that the inquirer was defirous of establishing a prefumptuous claim to salvation upon the fancied merit of his own righteoufnefs a fuppofition, which feems to derive lefs fupport from the narrative of the facred hiftorian, than from the hypercritical refinement of the commentator. Of the latter, and, I think it may be safely added, the more obvious fignification, the circumstances will warrant us in afferting, that it is more agreeable to the general tenour of our Lord's inftructions; to the general frankness and fimplicity of his character; to the high esteem, which he uniformly expreffed and encouraged for the moral law; and to the cheerfulness, and perfpicuity, with which he communicated information in the great affair of man's happiness; than an interpretation which changes the

b Homilies, Second Part of the Sermon of Good Works, p. 41. Oxford edit.