BE EFORE entering on this extenfive and important fubject, it would be happy if every one could ascertain the nature and degrees of evidences, that man in his fallen and corrupt ftate, ought to expect of the truth of christianity, fo far as to fatisfy his own mind. For, if the evidences of future glory were more ftrong to good men, the ravifhment of hope would induce them to difregard the duties of life; and if the evidences of the truth of chriftianity were more ftrong to bad men, their moral liberty would be deftroyed, and faith would no longer purify the heart. But if thefe evidences rife to fuch a mediocrity as to render men virtuous by receiving, or vicious by rejecting them, in my opinion, they highly accord with the moral government of God, and are fuch as we ought to expect. The grandeur of God in the creation, and the harmony of the universe, have ever commanded the admiration of mankind. The variety of herbs and trees, flowers and fruits; the degrees of heat and cold, moisture and drought; the proportion of night and day to the labour and rest of men; and the length of fummer to the growth and maturity of fruits, demonftrate, that God has given a perfect finish to all his works: nor can the wisdom and experience of ages prove how any creature could have been better made, or more happily arranged. Hence, it is inferred, that if christianity alfo, be of God, there ought to be a harmony and propriety in all its parts, which correfpond with the works of creation and Providence, and do equal honour to his wifdom, power, and goodnefs. According thefe received and equitable principles, let us, with undiiguifed fincerity and proper diffidence, prefume to examine the chriftian faith. And I hope it will appear, that God has done what was best and fitteft to be done, for the reftoration of his once noble but now apoftate offspring. In In the first instance, there can be no abfurdity in fuppofing, that God, who hath permitted the fall, might allo permit the recovery of man. Vile and ungrateful as we are, he indulgently fupplies our wants, and heals our diseases; and fhall he not heal the immortal fpirit, which is by far the most excellent part of all his works? nature. It will also be admitted, that the Creator only could reftore his degenerate creatures, and repair the ruins of our Man is altogether incapable of renewing his foul in the divine image, and of regaining his forfeited Paradife, feeble and ineffectual would all his endeavours be to eman cipate himfelf from the fetters of fin and death, if unaffift ed by the power of God. And to expect restoration by a fyftem of pure mercy, would obfcure the divine jufticė, and be a daring prefumption against the equity of Provi dence, which fo awfully punishes the wicked. A fyftem of pure mercy, in the prefent ftate of things, would have been extremely ruinous to human nature, and how far it might have affected angels, we are incapable of judging. Eph. iii, ro. We may therefore bring forward the grand queftion; and afk, what happier method could have been adopted to redeem and fave mankind, than for one of the human race, to be replenished with the fulmefs of the Godhead; to be fanctified from his mother's bofom; to die meritoriously; and to take our humanity in triumph to heaven ? Being innocent in his perfon, and divine in his nature, his death must be vicarious, and his merits of infinite worth. And could any method of recovery, more ftrikingly display the equity of God, than for the nature which finned to fuffer? Or could his love and justice have been more ftrongly made manifeft, than by the gift and punishment of his beloved Son? Are not thefe merits every way commensurate to the expiation of guilt; and is it not every way compatible with the divine government to accept of thefe as our pro. pitiation? Let this inquiry be exemplified. Have we deferved the frowns of Almighty God The Son hath trod the wine-vat of the fiercenefs of his wrath. Have we made ourfelves liable to the curfe of the law? He was made a little lower than the angels, and rafted death for Have we loft our innocence and rectitude? He He was made a fin-offering for us who knew no fin, that we might be made the righteousness of God in him. I proceed-The Creator having permitted our fall and ruin to take place in the firft Adam, does it not vindicate his juftice from the imputation of severity, that he hath permitted our recovery by Jefus Chrift, the fecond Adam? If our original depravity was without our fault, our redemp tion was without our help. If we derive a corrupt and depraved nature from our parents, we may obtain a divine nature by Jefus Chrift. If the fall were attended with the lofs of Paradife, the recovery invefts us with the kingdom of heaven, and with innumerable bleffings which did not belong to a state of innocence. "Not as the tranfgreffion, fo is the free gift. Where fin hath abounded, grace hath much more abounded." We are now initiated into the myfteries of the glorious perfon and grace of God the Redeemer. Man has here no caufe of complaint against his Maker, but is laid under the highest obligations of gratitude and love. In all difputes and differences which arife between nations or individuals it is fafeft to refer them to a wife and virtuous arbitration. The having recourfe to arms, or law, is a very unhappy way of terminating mifunderftandings. On this principle, nothing can be objected against the mediatorial fcheme by Jefus Chrift. He is perfectly qualified for the office, being God and man in his glorious perfon; and confequently, equally concerned for the divine honour, and the happiness of human nature. In him our affairs are in the hands of a friend, a brother, and a covenant God. And would we wish to take them out of his hands, and manage them ourselves, or transfer them to fome Socinian Saviour? Does any fcheme of happinefs, ever prefented to the world, afford fuch comfort and hope, as a view of the perfection and glory to which the human nature is elevated in the perfon of Jefus Chrift? He was once encompaffed with our infirmities, and with the forrows of death; but now is exalted to ineffable glory, and invested with immortality and life. I fay, in his glorious perfon; for in the refurrection and afcenfion of our bleffed Lord, we have more than vifionary fchemes of happiness. All his fubstance and reality. "Handle me, "faid he, " for a fpirit hath |