needs confist of these two Parts; An Account of the Redemption wrought by God, and Inftructions to Men upon what Terms they may reap the Benefit of the Redemption. As far as our Part goes in the Gofpel, there is nothing myfterious; we have nothing to do for ourselves, but what we very well know how to do. As to the other Parts of the Gospel, we are not required to comprehend and account for God's Methods of Salvation, but only to accept them; which, as I before obferved, are two diftinct Acts of the Mind, and not dependent upon each other. each other. As for the Work of God in our Redemption, 'tis indeed wonderful and mysterious: And why should it seem strange to you, that it is fo? Are there any other Works of God which are not mysterious? Confider the Creation and Formation of this World; confider the Sun, the Moon, and the Stars, the Works of his Hand; tell me by what fecret Power they move, by what Rule their different Motions were at firft impreffed, and by what Secret in Nature or Providence ever fince preferved. Or, if you think it hard to be fent to confider the Heavens at a Diftance, do but confider the Earth, and the meaneft Creatures of it: Can you tell how they are formed? how they live, and move, and have their

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their Being? Nay, can you name that Work of God, which is not mysterious? Is there any thing in Nature, the first Principles of which you can discover and fee into? If in all the Works of God there is no fuch Thing, why fhould we think it strange, that in his Work of Redemption he has appeared fo like himself, and that in this, as in every thing else, his Ways are paft finding out? We live by the Prefervation of Providence, and enjoy the Comforts and Pleasures of this Life; and yet how myfterious is our Prefervation! How little do we know of the Methods by which we are preferved! and yet the Benefits of it we enjoy, notwithstanding our Ignorance of the Means: And why is it a greater Absurdity to fuppofe that Men may be redeemed, without comprehending all the Means made use of in their Redemption? In all other Instances whatever, the Miraculousness of an Escape adds to the Pleasure and Joy of it, and is always remembered with a kind of Ecftafy in the Relation. Salvation is the only Inftance in which Men demur upon the Means, and are unwilling to receive the Mercy, because they cannot understand the Methods of obtaining it. In any other Cafe a Man

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a Man would be thought befide himself, who should act in the fame Manner.

As to the two other Points, The cleansing Sinners from their Iniquity, and enabling them to live virtuously for the future; or, in other Words, the Sanctification and Grace promised in the Gospel; I fhall not enter into the Confideration of them particularly, because the fame Way of Reasoning is applicable in thefe Cafes, mutatis mutandis; and therefore I fhall leave them to your own Reflection.

Upon the whole; The only true and fair Way of judging of the Gofpel is, to confider what is the true State of Mankind in the World. If Men are in a State of Purity and Innocence, no Redemption is wanting, and the Methods prescribed in the Gospel bear no Relation to their Circumstances: But, if Men have every-where finned, and come short of the Glory of God, the Law of Nature cannot help them to those Bleffings, which by the Law of Nature are forfeited; and there is manifeftly a Neceffity to have recourse to other Means to obtain Salvation.

It may be faid, for it often is faid, That, whatever Degree of Light Men have, it will make little Difference in the Cafe; fince an equitable Judge will confider Men and

their Merits in proportion to their Abilities. Allowing this Maxim to be true, yet it plainly goes no farther than this; That God will not punish Men for not doing the Things which their natural Powers enabled them not to do. The Argument cannot go farther: You cannot argue from the Weaknefs or Stupidity of Men, that they shall be rewarded. It may be a good Reason not to beat a Man when he does amifs, because he is a Fool, and knows not what he does; but it is no Reason to honour or to advance him. And therefore a Religion founded in this favourite Principle cannot be said to have the Words of eternal Life; for no Plea, no Claim for eternal Life can poffibly be raised out of it.

Confidering therefore Religion under the Character given in the Text, That it has the Words of eternal Life; we shall have Reason to conclude with St. Peter, That our only Hope is in God, and in him whom he hath fent, our bleffed Lord and Redeemer; and with him to say, Lord, whither shall we go? Thou, Thou only, haft the Words of eternal Life. And we believe, and are fure, that thou art that Chrift, the Son of the living God.

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