to be supposed that he would adopt the Superstition, and make it a neceffary Part of a Religion of his own Establishment. To avoid this abfurd Confequence, it must be maintained, that the Ufe of Sacrifice was introduced by divine Precept for the Atonement of Sins. If Sacrifices were introduced by the Command of God, they had fuch Virtue as he thought fit to annex to the Performance, in confequence of the Promise which attended them; but if they came in any other Way, it is impoffible to conceive that there was any Virtue in them. fince we are taught that the Sacrifice offered up by Christ is the only true expiatory Sacrifice for the Sins of the World, it is manifeft that all other Sacrifices accepted by God owed their Efficacy to the Relation they bore to this one Sacrifice, through the Appointment of him, who gave them for Signs and Figures of better Things to come.

And

This Reafoning upon the Principles of Revelation taught us in the Gofpel, may fhew us, that the Efficacy of Chrift's Sacrifice is not confined to any particular Age or Time; that Sacrifices in the antient Church of God were Figures and Reprefentations of this one great Sacrifice, as the Eucharift in the

2

Christian

Chriftian Church is the Memorial of it; and that the most material and fignificative Part of Worship among the People of God has ever been, the fhewing forth the Lord's Death, in Types and Figures before the Coming of Chrift, and in the Communion of his Body ever since.

This Sacrifice conveys to us the Charter of God's Pardon, and, together with it, the certain Hope of Glory and Immortality. We are now no longer our own, that we fhould obey the Lufts of the Flesh; but we are his, who hath purchased us with the inestimable Price of his own Blood; purchased us, not to be Slaves, but to be his Brethren, and Heirs with him of the Kingdom of God.

These are great Hopes, and are built upon our Faith in the Promises of God through Chrift Jefus. How reasonable this Foundation is, a little Confideration will fhew. All Religion ultimately refolves itself into Trust and Faith in God. Men are not apt to refer thofe Conclufions to the Head of Faith, which they collect from their own natural Reafon; and yet, oftentimes, these Conclufions have no other Support. In common Affairs of Life, where we have long known

Men

Men to act upon Principles of Honour and Virtue, we think ourselves as secure in our Dealings with them, as if we pursued them in every Step with Bonds and Obligations. This is, without Doubt, Truft and Confidence; and yet it is a natural Conclufion of our Reasoning upon the Characters and Qualities of Men about us. This is the very

Argument upon which

Natural Religion forms all its Conclufions: It reafons from the Character and Attributes of God, and refts itself in this Conclufion, That fo juft and reasonable a Being will deal justly and reasonably with the Children of Men; and what is this but Faith and Trust in God? To any higher Point of Certainty Natural Religion cannot arrive: For though we may certainly conclude, from the Wisdom, Goodnefs, and Justice of God, that he will, in all his Dealings, act wifely, mercifully, and justly; yet we cannot draw this general. Conclufion into Particulars, and fay precisely what is the very Thing which God will do in any Cafe, or by what particular Method he will bring it about. To determine this we must be as wife as God; for no Being not infinitely wife can, with Certainty, fay what is the best Thing for infinite Wisdom

to do: For, though we learn from Natural Religion to depend on God for future Happiness, if we do well; yet Nature presents us with great Difficulties: We die, and moulder to Duft, and, in that State, what we are, or where we are, Nature cannot say: Whether we are Beings capable of Enjoyment out of the Body; whether we are to have the fame, or other, or any Bodies; what kind of Happiness is prepared for us; what Capacities and Powers we shall be endowed with, and the like, are Inquiries in which we can have no Light from mere Reafon. What does Natural Religion do then under thefe Difficulties? Why, it fupports itself upon this one rational Conclufion, That God has Power and Wisdom to conduct this great Affair in the best Method; and to him it may be fecurely left. And is not this a Religion of Faith, which trufts God for all its deareft Concerns?

This Faith of Natural Religion is the Basis and Foundation of Gofpel Faith: For, as Reason teaches us to depend upon the At tributes of God's Wifdom, Juftice, and Goodness, it teaches us alfo to depend on his Veracity: And therefore, upon God's declaring the Method in which he will fave

the

the World, it is altogether as rational an Act of Faith to rely upon the Method which he has declared, as it is in Natural Religion to rely upon his Goodness to do the Thing, without being able to affign any Method in which it fhall be done: For if it be reasonable in Natural Religion to rely upon God's Goodness for the Pardon of Sin, is it not as reasonable, under the Gospel, to rely upon Pardon through Jefus Chrift, God having declared himself reconciled to the World through Jefus Chrift? The Difference lies not in the Nature of Faith in one Cafe and in the other, but in the Extent of our Knowledge in one Cafe and in the other. Under Natural Religion we fee only this, that God is merciful; and therefore our Trust and Faith can go no further than this, to rely on his Mercy: Under the Gospel God has declared, that he has given his only Son to die for the Sins of the World; and therefore we believe, that through the Death of Chrift we shall receive Pardon and Redemption. In Natural Religion, the general Belief that God will fave us, implies that fome Means fhall be used for our Salvation: Under the Gospel the Means are afcertained; and therefore

the