was affected. In the law of Mofes there SERM. was a priesthood, inftituted by divine auX. thority, to which the fervice of the altar was entrusted; and no other, but such as were of the house of Levi were allowed to offer facrifices, or have any part in facred miniftrations. But this fervice was altogether typical of our Saviour, and of the facrifice of himself, which he was to offer; and when he appeared, of whom, and of the part he acted, all these were figures, they ceafed. If we look into the history of the heathen world, we fhall find, that the whole fervice of religion was, in a manner, confined to the priests; and that the multitude depended much upon them, for rendering the gods propitious to their nation, for warding off their judgments, and obtaining profperity and happiness. And when Christianity became fo corrupted as to be, in truth, in many things an imitation of the fuperftition of the heathen, we find great provifion was made for fupporting the power and authority of the priesthood; and for making their ministrations of the greatest and most important fervice. Thus, for inftance, men were taught, that the virtue of the facraments

depended

SERM. depended upon them; and how great was X. that virtue represented to be? And Chriftians were taught to have a great dependance upon the abfolution of the priests, as a means of discharging the score of their guilt; and to depend upon a power in the church, to communicate the merits of fome to others, which fhould be available on their behalf in the fight of God. All this is the most distant poffible from what the apostles of our Saviour teach. They tell us very plainly, that faith in Jefus Christ, and repentance towards God, are the fixed terms of our acceptance; that whofoever repenteth and believeth the gofpel, is in a state of favour with God, and fhall be faved. They teach, that no external rite or ceremony, without this, will be of any avail. They leave nothing in the power of any man, which may neceffarily affect another in matters of falvation; and cut off all fuch dependance; leaving every man to stand or fall in the fight of God, and at the great day, according to the part, which he himself hath acted. And the ministry of the gofpel, as they have reprefented it, is an office of fervice; but not at all of power and mere authority in matters

of

of confcience; and as they lay all the SERM. stress upon faith, repentance, and holiness X. of life, fo they evidently preclude themfelves, as well as all others, from all pretence to such authority. This fpeaketh fimplicity, and looketh like truth. A man doth not act a part, which favoureth of imposture, when he leaveth all things, which concern religion and falvation, 'to men's own judgments and confciences.

Upon the whole, if Chriftianity did confift in any external rite, or outward action, there would be greater room for imposture: but as it confifteth in the conviction of the truth, working in the mind, fo as to beget fuitable affections and difpofitions of foul and for receiving this conviction, we are referred entirely to the evidences of truth, which are laid before the mind, and have an impartial inquiry and judgment recommended to us, in which we are accountable only to God. This surely hath as strong an appearance of fimplicity and truth, as can well be imagined.

But as fo much hath been faid concerning faith, confidered as the affent of the mind, and its perfuafion concerning the truth; it may not be improper to observe,

that

every

SERM. that the virtue of faith, and its efficacy to X. falvation, are not to be efteemed merely, or principally, from the degree of ftrength and firmnefs of perfuafion; but from the influence of it upon the temper and life. Though there is fufficient evidence of the truth of Christianity, to beget faith in impartial inquirer; yet the degree of ftrength in it, confidered as a perfuafion of the truth, may in different perfons, though of equal candour and ingenuity, be very different. Some may have much clearer difcernment than others; and may be much more capable of judging; they may have more favourable opportunities of information and inquiry; fo that, though the objective evidence is the fame to all, ftill it may appear in a much stronger light to one believer than it doth to another : and, no doubt, the firmer the perfuafion, fo much greater the influence of it may be expected to be; and fo much the more joy and peace in believing. But yet, that degree of faith, which is effectual to produce the full compliance and confent of the heart, and to model a temper and life according to the defign of the gospel, (however it may be inferior to that ftrength of

it,

it, to which the more inlightened may at- SERM. tain) is all that can be declared neceffary X. to the purposes of falvation. For as the great end of faith is unquestionably the begetting in believers the true Christian spirit and temper; fo, where this is found, and the declared end is anfwered, men have that, which is the faith of God's elect, tho' they may not be as ftrong in it as persons, who have clearer light, and a more thorough discernment.

To conclude; a revelation of the will of God, concerning us, is undoubtedly one of the most valuable favours, which can be conferred on mankind. And the revelation, with which Christians are favoured, is recommended to our acceptance, by this great circumftance, that God, who at fundry times, and in divers manners, Spake in time paft unto the fathers by the prophets, hath Spoken unto us by his own Son, who is the brightness of his glory, and the express image of his perfon, by whom alfo be made the worlds. Surely fuch an interpofition as this, in our favour, ought to meet with a moft grateful reception.