whom he hath not seen?"" Let it not be supposed that this knowledge is too high for man, and therefore he cannot attain unto it. For "this is the record, that God hath given unto us eternal life, and this life is in his Son." Let us take heed therefore that we do not make God a liar, by not believing the record which he has given of his Son. But, unless it were a truth that God has given unto us eternal life, we never could make God a liar by not believing it, because the belief in any thing whatever never makes the thing believed any more true than it was before it is believed; and unless it be a truth that God has given us eternal life in Christ, the Son of God, previous to our believing it, were we to believe it, we should believe a falsehood. But, permit me to ask, how can any one make God a liar by not believing that which is not true? The supposition involves an absurdity. No creature can be called upon by the God of truth to believe that which is not true in itself, or at least made so by the Deity, previous to any one's being called upon to believe it. Hence, all the Christian virtues must be considered the effect of the knowledge of the truth as it is in Jesus, and not the cause of that truth which they, by the grace of God, have been brought to know. To the want of making these proper distinctions may be imputed some of the greatest errors in modern divinity. A few of which may be here mentioned.

Young people, instead of being taught to know and understand the great interest they have in Christ, i. e. in the truth brought to light by Christ, by his life, his ministry, his miracles, his death, his resurrection and ascension into glory, are taught to seek to obtain an interest in Christ, &c. which implies that they have now no interest in him, and if they obtain one, it will be by their own exertions. And at the same time, and perhaps in the same discourse, they are told that they can do nothing of themselves, and if they ever have an interest in Christ, it will be all by the grace of God, without any works of their own! and then, to close by way of exhortation, they are called upon to be sure that they get an interest in Christ; not to give sleep to their eyes, or

slumber to their eyelids, till this work is done; for, if they should die without it, they must be eternally miserable!!

Such preaching, while it affords no peace, comfort, or consolation, to an honest sincere inquirer after truth, is calculated only to make hypocrites, or else drive people into despair.

Does not every child of God, who believes in the historical account of Jesus, know, that all which could have been or ever will be effected by his life, death, and resurrection, is as certain now as it ever will be? that every thing depending on his death, &c. is as certain as it is that his death, &c. took place? Yes: but then he is told, that if he will believe in Christ, the Holy Ghost will apply the merits of his death, &c. to him, i. e. the sinner, as an individual. But, it may be asked, what do they mean by the merits of Christ, unless it be the truth brought to light by his divine mission? And does not every sinner who is capable of exercising one spark of reason or common sense know, that this truth, whatever it is, does now apply to him as an individual, or else it does not; and if it do not, is it the office of the Holy Ghost to make something apply which does not apply? This would be like applying a garment to a man which by no means fits him! Or is it the work of the Holy Ghost to alter this garment until it will fit the sinner, although it now does not? No, this would not be orthodox; for he is not the author, but is only to apply the truth, or righteousness, or whatever is to be applied, to the believer and how that can be applied which has no application in truth, I cannot even imagine. But if Christ have power over all flesh, as mentioned in the verse preceding our text, then the difficulty is solved at once. Unless the truth will now apply to the sinner, the sinner must be made to conform to the truth. Hence his pride must be humbled, his obstinacy removed, and his sin taken away; for all these stand opposed to that eternal life which Jesus has power to give. For "he that hateth his brother is in darkness;" which darkness is synonymous with moral death: and again, he that hateth his

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brother is a murderer, and ye know that no murderer hath eternal life abiding in him.”

This shows the necessity of Christ's having power over all flesh, in order to give them eternal life. For unless Christ has power over the sinner, he cannot give him eternal life, unless the sinner is pleased to receive it; but if he has power over him, then he can make the sinner willing in the day of his power.*

Our text also implies, that ignorance of God, and of Jesus Christ, whom he hath sent, is a state of death. Hence an apostle has said, speaking of the gentiles, or unbelievers, they are" alienated from the life of God, through the ignorance that is in them." Now, can we suppose that this ignorance will eternally remain? I think not. I anticipate the glorious time when the vail which now hangs between all moral nature and eternal truth shall be removed. For God will "destroy the face of the covering and the vail that is spread over all nations." Then shall all know him from the greatest even unto the least and then he will "forgive their iniquity, and remember their sin no more.'

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He who by faith and hope, or by the knowledge of God through Jesus Christ, is in the enjoyment of eternal life, is not only delivered from the gloomy idea of annihilation or nonexistence, but he is also saved from the still more corroding and heart-chilling idea of never ceasing misery. However remote the period, he anticipates at once the eternal enjoyment of a happy immortality.

What a rich treasure, then, this knowledge affords the believing heart! All the riches of earth and time, all the honours which men can bestow, or all the pleasures the world can give, are not to be compared with that knowledge which is life eternal. This knowledge is suited to every age, to every circumstance and condition in life. The rich need it to teach them how to use their riches; the poor, how to support their poverty. It is needful to the learned, to prevent their being puffed up

Scripture references have not been given here, as it is probable these same passages will occur again in the body of the work.

with knowledge; and to the ignorant, as a substitute for learning. It sweetens every enjoyment of life; it solaces every affliction. It saves us alike from being elated with prosperity, or from being dejected in adversity. It teaches us how to live; it equally prepares us for death. It is a present help in every time of need. In youth, it teaches how to pursue the paths of virtue, in which alone there is peace. In middle age, it expands the soul with liberal benevolence and diffusive charity, which are so essential to the happiness and well being of society, teaching how to set good examples in the world, and especially before children, bringing them up in the nurture and admonition of the Lord. It is the sweetest companion of human life while, without it, the thoughts of death, methinks, must be almost insupportable. But to the aged and infirm, when they know that their sun of life is fast hastening downwards in the west, and that in a short time they must bid adieu to the world and all the things of time and sense, how comforting it must be to know they have a building of God, a house not made with hands, eternal in the heavens!" And such knowledge is evidently contained in the scriptures, which testify of Him who is "the way, the truth, and the life."

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This glorious truth, as astonishing as it may seem, is what mankind are prone either to disbelieve, er else to disregard. To some, it is too good to be true! others, its truth does not meet their selfish dispositions; and by such, therefore, it is disregarded. While there are many, who are yet, from various causes, totally ignorant of it, who, it may be presumed, on proper evidence, would hail it with gratitude. But the number who as yet receive the truth in the love of it are comparatively few; though, we have reason to bless God, that number is fast increasing.

What I have proposed, therefore, in these lectures, is to set forth that plan of grace and unbounded benevolence, which, as I humbly conceive, is revealed and clearly made manifest in the scriptures of divine truth.: In doing which, I shall speak with all due deference to the opinions of others; not differing from any one merely

for the sake of differing, but only where I have found sufficient reasons to satisfy my own mind in so doing. But, notwithstanding I may find myself under the necessity of proceeding in a different channel from some who stand very high in the Christian world, and, what is more, to differ in some respects from the opinions of those who agree with me in my general sentiment, it shall ever be my aim to treat all men with that respect which is due to the gentleman and the Christian. But, let it be remembered, that we must all stand or fall to our own Master; and all that I ask, either of friends or enemies, on account of my sentiments, is, not to judge, censure, or condemn another man's servant; for "to his own master he standeth or falleth."

I shall proceed, after this introduction, in the following manner, viz.

II. Speak of the nature and character of God, the relation in which he stands to his rational offspring, his design in the creation of moral intelligences, and the immutability of his purposes.

III. The creation of man; his original state and -standing; his natural and moral faculties; together with his sin and disobedience.

IV. Of sin; its nature and its consequences; toge~ ther with the denunciations of God against his creatures; all of which must be carried into effect.

V. Of salvation. Show in what it consists, and by whom effected. The vulgar notion of satisfying an infinite dissatisfaction refuted, and the doctrine of reconciliation explained.

VI. Of the Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time.

VII. The deliverance of the creature (which was made subject to vanity, not willingly, but by reason of him who subjected the same in hope) from the bondage of corruption into the glorious liberty of the children of God.

VIII. Objections to this glorious deliverance answer

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