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If, however, after a diligent and fervent application to the study of Divine truths, we should find ourselves incapable of comprehending or believing some principles of religion, we may indeed lament, that we are thus deprived of the benefit intended for us; but we need not fear the displeasure of God: for if it had been essential, that we should understand and believe these particular points of doctrine, he would have bestowed upon us the powers necessary for this purpose; whereas it is evident, that a great part of mankind are disqualified for comprehending or reasoning upon any abstruse or difficult questions in morals or religion; and, if the belief of such doctrines were indispensable to salvation, there would be "few, indeed, that could be saved." God requires a willing mind, and a docile temper; but not a metaphysical head, nor an implicit, irrational faith, without understanding or knowledge; because such a faith could neither work by love nor be fruitful of good works; neither enlighten the mind, nor warm the heart, nor animate and regulate the conduct. It is not, however, necessary, that we should clearly see the effect, which a doctrine is likely to produce on our lives. If it be revealed, it is our duty to suppose, that there was good reason for revealing it; and that it is the will of God, that we should believe it. There are principles of religion, and also religious institutions and observances, which may be adapted to produce the most beneficial effects

on our minds, though we may no more see their tendency, than an infant can understand the use of the alphabet.

The third part of this concise and comprehensive text is, "that we should do all the words of the law of God." We are to leave secret things in his hands, because we cannot be guided or influenced by what we do not know: we are to study the things that are revealed, because they will enable, instruct and encourage us to obey the will of God. This is the end of revelation. We are not to indulge in mystical and fanatical notions, which can produce no good effect on our minds; nor are we to consider revealed truth, merely as a subject of barren faith and airy spe culation, but as the mean, help and support of piety and virtue. What imports implicit faith in a form of words, that we do not understand, and that have no meaning to us? What signifies all the knowledge that we are capable of acquiring, or even receiving? It is but the rudiments, the first elements of spiritual wisdom, tinctured too with the grossest ignorance and error. What do all these pretensions avail, merely as intellectual acquirements? Nothing without charity: love to God and love to man. The meanest of a superior order of beings may smile, with pity or contempt, on the absurd mistakes and fanciful conjectures of the wisest and most learned among us; and may justly deride our vanity and spiritual

pride; our dogmatical ignorance and uncharitable bigotry; "for now we see through a glass darkly, but hereafter we shall see face to face: now we know in part, but then, we shall know, even as we shall be known." Now we plume ourselves on understanding all mysteries and all knowledge; then we shall know, that we are ignorant and blind, and that the greatest of all the spiritual graces is Charity.

I beseech you, therefore, brethren, to rest satisfied with "those things, which are revealed." Let not your attention to that word, "which is able to save your souls," be distracted by unprofitable speculations: nor your tempers soured by a peevish and arrogant imposition of your sentiments upon others; thus blasting the fruits of genuine religion by bigotry and uncharitableness; abandoning real knowledge for fanciful acquirements; and forgetting the first principles of righteousness, while you endeavour to be religious over much.

Leaving, therefore, secret things to God, and diligently studying those Divine truths, which are revealed for our edification, may we learn to obey the Divine law, and to grow in grace and in the knowledge and obedience of the Lord Jesus Christ.-Amen.

SERMON VI.

OUR SAVIOUR'S DOCTRINE CONCERNING GOD.

EPHESIANS iv.-6.

"One God and Father of all: who is above all, and through all, and in you all."

As soon as man was capable of reflecting on his own nature and situation, he must have perceived, that there is a God, some Being superior: to himself and his fellow mortals. When he looked abroad into the world, he must have been satisfied, that the magnificence, order and beauty of the Universe, were the effects of consummate: wisdom and power. When he surveyed the living creatures around him, and contemplated the provision made for their subsistence and comfort, he must have been sensible, that this superior Being is bountiful and kind. As his. experience and reflecting powers increased, his conviction of these truths would be strengthened; till he acquired the idea of an invisible power,

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supremely mighty, benevolent and wise. A more comprehensive view of the creation and the harmonious correspondence of its parts might naturally lead to a belief, that the whole was the production of one Being, assisted, perhaps, by subordinate agents. This last idea unhappily took such strong possession of the minds of men, as to give rise to the various systems of idolatry, which prevailed throughout the Heathen world, and still maintains its ground over a large portion of the globe. From these errors, the Jewish nation alone was exempted; and that, only by a Divine revelation. By such observations and reflections, the mind of man might have attained a conception of the Divine Being, and of our relation and duties to Him, sufficiently sublime and edifying; and there are not wanting instances of men, who so far availed themselves of the light of nature, as, in a great degree, to fulfil these expectations. ·

When the human intellect had arrived at great, er maturity, it perceived, that there was still some-> thing wanting in its idea of the Deity. Though a knowledge of creation was well calculated to ex cite devotion, and to lay a solid foundation for piety, the visible universe was bounded: the presence and operations of the Divinity might be limited: there might be other Gods in distant spheres. In short, the attributes of eternity, infinity, immensity, and absolute perfection, did not actually and necessarily result from the works

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