I MUST not forget to mention here, that, though infidels may ridicule the doctrine of divine affiftances, Chriftians cannot but acknowledge the grace of the Holy Spirit aiding the perfecuted Jews and Christians. Much might be also said of the restraints on the one hand, and of the interpofition of Providence on the other, refpecting the prefervation of the Scriptures: and it ought ever to be remembered, that while we are able to fee fome of the fecondary caufes of the prefervation and fafe conveyance of the holy Scriptures, we ought not to overlook the firft caufe: in these fecondary causes we are made to perceive the wisdom and care of an over-ruling providence.

ON this argument we have been led infenfibly to compare the Jewish and Romish churches together. There is a remarkable refemblance between them, in communicating the Scriptures to the world: In this character both are equally unexceptionable. The Jews deny the truth of Christianity ; Papifts reprobate Proteftantifm. But, by the Jewish writings, men are convinced of the truth of Christianity: "we alledge, and

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prove

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prove, that JESUS is the CHRIST:" and the Bible is the Proteftant's ftrong hold against the errors and corruptions of Popery. The Jewish writings contain defcriptions exactly correfponding to their history in former times, and to their history at this day and in the books which Roman-Catholics and Protestants acknowledge to be divine, are defcriptions of a system to which we find nothing agreeing in ancient and modern times, the wonderful fyftem of Popery excepted. How fingular and striking, and affecting, are the defcriptions of the Antichristian power! Can they poffibly apply to any thing but to Papal Rome, and her exorbitant claims; her once extenfive power, her bigotry, intolerance, cruelty, fuperftition, and idolatry? And the more exactly she is defcribed, the more are we established in the belief of the Scriptures; not only because their prophecies are fulfilled, prophecies too of fo uncommon a nature; but, especially, because their truth is acknowledged by those they describe.

ARE not we prepared, by confidering these things, to join the Apostle Paul in his devout exclamation, "O the depth of the riches "both

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"both of the wifdom and knowledge of "GOD!" The fall of the Jews was the riches, the falvation, the establishment of the Gentiles, and an awful warning to the Chriftian church; and the defections, and idolatry, and fuperftitions of the Roman-Catholic church, ferve to confirm the faith of Chriftians; and to enhance their esteem for, and attachment to, the holy Scriptures. If the fall of both, and their diminishing, are the advantage of men, it is natural for us to fay, with the apostle, in the chapter referred to, "how much more their fulness!" What a glorious period will that be, wherein the veil fhall be taken from Ifrael, and Rome fhall forfake her abominations; and a pure offering, a fpiritual worship, shall be every where offered up; and all men fhall receive and obey the truth as it is in JESUS!

IN reviewing what has been fuggefted on the prefervation and tranfmiffion of the New Teftament, we are well warranted to fay, as before of the Old Testament, it is divine: it is preserved entire, it is tranfmitted safely : The prefervation and tranfmiffion of the Gofpel, afford fatisfying evidences of its truth.

IF, my friends, we have good reafon to make these conclufions, what shall we say of those who despise this falvation; who live as if they could demonstrate the Scriptures have no juft claim to this origin? but, if they cannot demonftrate this; in neglecting and refufing the Scriptures, for aught they know, they may be "fighting against GOD."

AND can men be reconciled to live in a ftate like this? If there is but a probability that this Gospel is true, though we should forget all the evidences of authenticity, in its nature, and hiftory, and effects, how can they be reconciled to this ftate? how can their conduct be explained?

It is not difficult to explain their conduct, without fuppofing them poffeffed of a demonstration, that Chriftianity may be fafely neglected. We can account for their ease and indifference, without fuppofing they are rationally convinced of the falfity of revelation.

MEN are prejudiced against what cofts them trouble, croffes their inclinations, and

interrupts

interrupts their favourite pursuits: engroffed by prefent objects and pleasures, they lofe fight of diftant and future ones: they are pleased with what countenances them, and juftifies their conduct: they magnify every appearance of reafon into demonftration, that fooths and favours them: they liften not to demonftrations that overturn their fyftem and condemn their practice. Paffion and diffipation annihilate argument, extinguish faith.

How careful then ought Chriftians to be, left the irreligious fhould find in them what countenances and juftifies their conduct, and confirms their prejudices against the Gofpel!

THERE is one order of men, whofe morals and conduct should be peculiarly blameless, nay eminently holy and exemplary, because of the enemy.

My Fathers and Brethren!

SUFFER the word of exhortation.

Ours is

an office of high refponfibility: "We are "allowed of God to be put in truft with the

"Gospel