Whoever reads the Holy Scriptures with the meek spirit of a learner, will feel the meaning of the expression better than any logical distinctions can explain it to him. He will feel the simplicity that is in Christ growing upon him more, as he becomes more intimately acquainted with the Scriptures; and by degrees taking possession of his understanding and affections he will feel a disposition forming itself in his mind, free from the prejudices of any sect-yet indulgent to the opinions of all-open to conviction and above disingenuous cavil-zealous in searching for truth-but gentle in maintaining it. He will feel that the simplicity which is in Christ will form his heart, as well as his opinions. He will not allow the precepts of religion to be refined by the glosses of the worldnor accommodated to its fashions-nor considered as speculative points. His faith will be a directing principle; which raises him above the world, above its hopes, above its fears, and forms him into a cheerful passenger through this state of trial; animated only by those holy hopes, which the Gospel inspires.

That there are now, and have been in all ages, many individuals, who may, in a certain

degree,

degree, be thus characterized, we have no doubt. But where shall we find the national character of a people under this description? In early days, when Christians were of one heart, and one soul, we may suppose, that heart, and that soul, were truly Christian. But as Christianity spread, its ties loosened by degrees; and an opposition soon took place between the spirit of the world, and the simplicity that is in Christ. This simplicity was in a degree tainted, even before the miraculous powers of the church ceased; and we may be assured the mischievous spirit, which then appeared, has not been idle through so long a tract of time; but hath continued extending its influence in some countries more, in others less, according to the various circumstances of each. The New Testament is the record of the simplicity of the Gospel: and modern history, but above all ecclesiastical history, is the record of its corruption.

The apostle of the text is writing to the converts of a trading and opulent town; not barbarous and uninformed; but enlightened by all the philosophy and worldly wisdom at that time in esteem. He foresaw what temptations their peculiar circumstances would draw them

into. Worldly ideas of various kinds-vanity, pride, and ambition-avarice, profusion, and sensuality; in a word, all the arts of raising a fortune, and all the arts of consuming one, he knew, would be continually operating before their eyes and how the simplicity of the Gospel might be able to oppose these fascinating delusions, was the object of his fear.

Again, it might be in equal danger from the refinements of philosophy; and the acute reasonings of learned men ; who, trying its simple principles by canons of human invention, and rules of logical exactness, would from these pronounce boldly on its inconsistencies and defects.

The simplicity of the Gospel might be powerfully opposed too by the ridicule of men of wit, who, taking their topics of comparison from the fashions and practices of the world, might display the folly and absurdity of such doctrines, as they were inclined to discountenance.

All this was perfectly easy: for as Christianity and the world were at variance, arguments drawn from the world, and addressed to the world, were sure of being favourably heard.

That these were the motives of the apostle's apprehension, is very plain: for he tells his converts,

converts, he fears, they should be corrupted, as the serpent had beguiled Eve. To know therefore how that matter stood, we need only turn to the record of the fatal deed. When the woman saw that the tree was good for food; and that it was pleasant to the eye; and a tree to be desired to make one wise, she took of the fruit thereof, and did eat.

Short as this account is, we find in it a combination of interest, pleasure, vanity, and a false taste for knowledge, all co-operating, through the wiles of the devil, to impose upon our first parent. With these delusions she was corrupted; and with these delusions we conclude the apostle feared his Corinthian converts might be corrupted also.

How far our case may be similar to that of the Corinthian converts, I should rather leave as matter of inference. All I wish to establish on this head, is, that we are assured, on the authority of an apostle, that the simplicity which is in Christ, may be corrupted by such temptations, as certainly do abound amongst us-in our manners-in our' amusements-in our literary pursuits; and in our general modes of intercourse with each other.

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II. As the ministers of the Gospel make a part of this tainted mass, we must not flatter ourselves, that we are not, in a degree, corrupted also. We read, in early days, of deceitful workers transforming themselves into the apostles of Christ; and we cannot conceive, that these deceitful workers are more uncommon now, or these transformations more rare. I mean not, however, at present to pursue so ingrateful a theme; I should rather wish to inquire, how far we have it in our power to counteract such corruption.

Even to oppose this torrent, with any success, no doubt, may be difficult enough. To restore the simplicity of the Gospel is a vain thought. For that great event we must wait devoutly for those times in the womb of prophecy, when all offence shall be done away.

Some things may be wrong which the legisla ture only can rectify: and though we acknowledge the difficulty of moving these sacred foundations; yet favourable opportunities may perhaps arise, in future time, when a few things, which are now rather offensive, may be brought nearer the simplicity of the Gospel. Many of our ablest churchmen have freely expressed their wishes on this head; and as these wishes become more

general,