to save all men, he will very coolly answer in the affirmative; but will not allow that he loves his creatures enough to exert this power for their salvation. Now which is the best being, this minister, who would save all men if he could, or his God, who has this power, and yet will not do it? The minister, be sure. Which do the people love the best? Him, who they believe loves them the best. Our subject is now perfectly clear. The preacher appointed himself, and he preaches himself: he stands directly between God and the people, and their eyes are on him, and not on God, they love him, but do not love God: they put their trust in him, but not in God. Jesus said, "He that speaketh of himself, seeketh his own glory; but he that seeketh the glory of him that sent him, the same is true, and there is no unrighteousness in him." Ministers who directly, or indirectly imply, in their preaching, that they are better than our Father in heaven; and talk of their own love and zeal, certainly seek their own glory; and to exalt themselves in the estimation of the people.

The attention of the audience is now invited to the consideration of the holy things which are to be ministered to the people. Remember, our text says, "which shall feed you with knowledge and understanding." This, we have already observed, gives us to understand, that the preachers sent of God, preach what they know and understand; and what the people can know and understand.

We shall here take the liberty to call up a few leading articles in the orthodox creed, which for ages have been considered as indispensable truths: a deviation from which, excludes from the Christian communion and fellowship. We shall not, at this time, undertake to disprove those inventions. of human wisdom; but only to inquire whether they are facts which are known and understood. If they are, then they are the proper subjects to be ministered as spiritua", food to the people: but

if not, then the conclusion is unavoidable, that those who preach them, do not, in so doing, feed vou with knowledge and understanding.

The first particular which we will at this time, call in question, is what is called the fall of man. This doctrine supposes that Adam, by one transression, effected a radical change in his natural constitution, and in the natural constitution of all his numerous posterity; so that whereas he was a holy being before, he and all his postertiy were unholy ever after this first transgression. We say nothing concerning the natural absurdity of this sentiment, nor shall we labour, at this time, to prove it false; but we would ask whether those divines, who have inculcated such a sentiment, know it to be a fact? Suppose it were true, how do preachers know it? Is it so written in the scriptures? No; there is not a word of this sort in the sacred writings. The fact is, if this notion be true, no man knows it to be so; there is no possible way that he should know it; and therefore, it does not belong to the labours of the true ministry. You have heard this doctrine laboured by learned divines; did you ever understand it? You answer, No. Then you were never fed, by such preaching, with knowledge and understanding.

Another subject, which has been held in equal veneration as the former, is the sentiment that all mankind, by the fall, became liable to the pains of hell for ever.

We ask, do preachers know this to be a fact? Do we read this sentiment in the holy scriptures? These questions must be answered in the negative. We read nothing of it, nor does any man know it to be a fact. Then we say, it does not belong to those provisions which the true ministry is designed to minister to the people. Those divines who found it convenient to insert this tenet in the creed which has been so long worshipped, also stated, that God, from all eternity, elected some to everlasting life. My friends, did they understand

themselves? How could Adam's sin render those liable to the pains of hell for ever, whom God had elected to everlasting life, from all eternity? These statements are in close connection in the creed, but it is certain that they are diametrically opposed to each other. Can you, my friends, understand how Adam's sin could render those liable to the pains of hell for ever, whom God elected to everlasting life from all eternity? You answer, that you never understood it. Then by such preaching you were never fed with knowledge and understanding.

Respecting this particular election of some to everlasting life; do you believe that those preachers who hold up this sentiment, and endeavour to persuade you to believe that our Creator made a distinction among men, from all eternity, designing some to everlasting life, and predestinating others to endless destruction, know this to be a fact? After all you have heard them say on this subject, do you believe that they could state, with perfect safety, that they know this doctrine to be true? Have they so instructed you, that you can say that you know it to be a fact? You must answer these questions in the negative; and therefore, those who have preached it, have not fed you with knowledge and understanding.

Another very important tenet, contained in orthodox divinity, and which has been for a long time held most sacred, is the notion, that what the scriptures mean by regeneration, or a new birth, is a radical change of our nature; which change is an instantaneous work of the divine spirit, wrought in the soul, by which change the subject is brought back to that holy state in which God created man. There is scarcely any subject more insisted on than this, by ministers of our schools. But do they certainly know this to be a fact? Do they know that they are changed as to their nature? Do they know for certainty that any body else is? It is not customary to allow a person to be his own judge

in this case. If you wish to know wnether you have met with this mysterious, instantaneous change, you must go to your minister, and be examined; and let the church and the minister judge for you. If they say you are changed, you are; but if they say to the contrary, you are the same person you ever was. How much, my friends, have you ever known and understood concerning this mysterious change? We are under the necessity of saying that no man knows any thing about it; no man understands any thing about it: and therefore, by its being preached, you have not been fed with knowledge and understanding.

When we seriously contemplate the little arts and cunningly devised means which are, employed to procure in weak minds a notion that their wild, enthusiastic imaginations are the operations of the spirit of God, and that they are changed from a state of nature, we are under the necessity of saying, in the face of all the orthodoxy in the world, that it appears to us, to be trifling about serious things. You are acquainted with those who pretend to be changed as we have described; but should you know that they were thus changed if they did not say they were? They eat, and drink, and sleep as they always did; and when they are pleased, they are agreeable; and when they are offended, they are as they used to be in the same condition. Yet they pretend that their nature is changed!

My friends, I caution you against supposing that I do not believe in all the scriptures say respecting regeneration, or being born again; but the scriptures no where intimate a change of nature; but represent the favourable effects of the gospel, and the religion of the Saviour, by washing, cleansing, enlightening, quickening, teaching, instructing, reclaiming the lost, returning the wanderer, &c. &c. All which emblems refer to an improvement for the better, but to no change of nature. * Another immense subject, on which the minis

try of the wisdom of this world has laboured with great zeal, and for which it has contended as if heaven was to be obtained by believing it, is what is termed the doctrine of the holy trinity. Preachers talk about God, the Father; God, the Son; and God, the holy Ghost: they talk of a triune God; a God-head consisting of three persons, equal in power and glory, &c. This they do not pretend to understand; nor do they even attempt to assist their hearers in understanding it. They call it a holy mystery; but require you to believe it with all your heart, and consider it an indispensable article of faith. Now if they do not understand this, then they do not feed the people with knowledge and understanding by preaching it. We read nothing of a triune God in the scriptures; nothing of a trinity; nothing said of three persons in the God-head. Why then is this article contended for with so much zeal? If this doctrine be true, no man knows it; no man understands it; it is not a knowable fact if it be true. Yet how much has this subject been enforced on the minds of people who were unable to understand it. This is not feeding the people with knowledge and understanding.

The last particular which I shall now call in question, is the subject of rewards and punishments. It has been the object of orthodoxy to persuade the people to believe, that in God's allwise economy, he does not recompense virtue and true religion in this world, where the truly humble and faithful disciples of Christ live in obedience to his requirements; but that such are, as it were, given over to afflictions in this world; but are to receive the recompense for their virtues here practised, in a future state. And on the contrary, it has been contended that sin and wickedness are not punished here where they are practised, but that the wicked are permitted to enjoy a life of pleasure and prosperity, but are to be punished in the future world. We shall here ask, whether