character of God as the Creator, moral governor, and righteous judge of the world; and also an authoritative publication of it by the evidence of MIRACLES AND PROPHECIES.

For though these were intended to prove a particular dispensation, viz. the Redemption; yet they may also forcibly prove God's general Providence over the world; and though speculative objections might be urged against miracles, proving natural religion; yet practically there could be no stronger proof given to human creatures of an authoritative commission from Heaven, than the miracles recorded in the Gospel, to have been performed by Christ. Hence, the Mosaic Law, and the Gospel, are authoritative publications of the religion of nature; they give a new proof to it; and exhibit, as well, God's general Providence, as also His particular dispensations for the recovery of fallen

man.

Moreover, life and immortality were brought to light by the Gospel; and the great truths connected with our future state, were thereby taught, with a clearness to which the light of nature is but darkness.

Again, as Christianity accomplished these ends on its first introduction, by the miraculous method of its first publication; so it was to serve the same purpose in future ages, by means of an instituted visible church. Miraculous powers were appointed to introduce it, and

a visible Church to continue it. Had not the latter been instituted, the results of the former must have died away, with the age wherein they were wrought. But a visible Church being the repository of the oracles of God, and having an instituted form of instruction, and external religion, is a standing memorial before men's eyes to hold up the light of revelation, in aid to that of nature; and also to enforce and propagate it through all generations; and by a general regular discipline of admonition and reproof, as well as instruction, to "edify the body of Christ," i. e. to train up His members in piety and virtue, for a higher and better state. Hence, the importance of positive institutions also is obvious; for the visibility of the church consists in them; take them away, and you lose the very notion itself; and consequently all the advantages it is calculated to secure. These advantages are palpable, on a comparison with the condition of mankind in the heathen world, and of those in Christian lands, with respect to the enforcing of practical religion.

Neither is there any validity in the argument from the perversion of Christianity, and the little influence it has had. For the same may be applied to the manifestation of the Law of Nature by reason, which must have been from God, and which has been rendered ineffectual in the same manner: to deny this, would be

atheism. But the good effects of Christianity have not been small; neither do its supposed ill effects, properly speaking, belong to it. Men's evil passions would have found some other vehicle, if they had not had this pretended one. Both in natural religion, and in Christianity, it is an acknowledged principle, that the dispensations of Providence, are not to be judged of by their perversions, but by their genuine tendencies. Neither, again, has reason, or revelation, any compulsory effect, but only an admonitory one; and it is left to a man's own will, to determine, and act, till the appointed time of judgment. This is God's manifest general rule of government.

Christianity, then, being an authoritative promulgation of the law of nature, with new light, and other advantages adapted to the wants of mankind; and the professors of it, being each of them required, by that very profession, to contribute to the promulgation and enforcement of religion, as well by uniting in public practice thereof, as by instructing and exhorting others thereto; the paramount importance of it is obvious; as is also the claim it has on our most serious consideration, and the danger there is of rejecting or slighting it; and all this, on the mere hypothesis of its only being subservient to natural religion. But,

II. Christianity is something more it contains hings not at all discoverable by reason, and is the

revelation of a particular Providence, carried on by His Son, and Spirit, for the salvation of fallen man. Hence, we are to be baptized not only in the name of the Father, but also of the Son, and of the Holy Ghost ; to each of whom consequent obligations, (previously unknown), are due; and these obligations are important, not from positive command merely, but they arise out of the respective characters of each. Reason, or natural religion, reveals the relation of God the Father to us; and Scripture, that of the Son and Spirit and the evidence in each case being admitted, there arises as strong an obligation to obey the one, as the other;-to be baptized in the name of the Son and Spirit, as in that of the Father.

Religion is two-fold, internal and external. Now the essence of natural religion, consists in religious regards to God the Father; and the essence of revealed religion, in religious regards to the Son, and to the Holy Spirit; and our obligations to these arise out of the relation, (whether discovered by reason or revelation), which these Three Divine Persons respectively bear to us; so that the regards of reverence, honour, love, trust, gratitude, fear, and hope, are equally due to the Son, and Spirit, as to the Father; and that, from the very nature of the case, irrespective of any positive command. In what manner this internal worship is to be externally expressed (espe

cially to the two latter), is a matter of pure revelation; but the worship itself arises out of the relations themselves.

Hence appears the great importance of Christianity. It informs us of something new in the state of mankind, and the government of the world; and acquaints us with certain relations, wherein we stand to others, which we could not otherwise have known. These relations being revealed, there is a reasonable, and a moral obligation to the duties arising out of them; the neglect of which will be followed by the same consequences under God's government, as the neglect of any other positive duties.

If Christ, therefore, be the Mediator between God and man;-if He be our Saviour and our God;—not only the obstinate, but even the careless disregard of Him, in those high relations, may draw down most fatal consequences.

And if the moral depravity of mankind, unfits them for Heaven, and renders their RENEWAL, by God's Spirit, necessary to qualify them for it, (all which is implied in the declaration, "Except a man be born of the Spirit, he cannot enter into the kingdom of God,") it is no slight matter to neglect the means divinely appointed for that purpose; especially since the whole analogy of Nature shows, that without using means, we cannot expect any blessings at all.