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is slighted by the few, may convince the many. On reading the book of the world, as a comment on the books of the library, and turning over the pages of experience, as a criterion of written wisdom, I think I have observed that critical and historical evidence, in Christian theology, however it may edify the scholar, has little or no good effect on the multitude. By them it is seldom attended to at all; very imperfectly understood when attended to; and, when both attended to

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may observe, that in mentioning the principle of faith, we are always informed, both what it is, and what it is not. By grace ye are saved, through faith, and that not of yourselves; it is the gift of God. No man can come to me, (says Christ,) except it be given him of my Father.'

"The motive which induces me to receive the mysterious truths of the gospel, is the peculiar grant and munificence of Heaven, over and above the common privileges of our nature. It seems, by the particular negatives every where so industriously dispersed through all the expressions that treat of this subject, that it was apprehended that there might possibly happen, amongst the unwary, some mistake on the occasion; and that, therefore, as it was an article of so great concern to have a just notion of, the greatest imaginable care was taken, by the most precise and emphatical terms that could be devised, to guard against any such fatal consequence.

"But the strongest confirmation of all these positive and repeated revelations on the point, the plainest declaration and direction what kind of evidence Christians were always to trust to and rely on, for the information and assurance of their minds, we may find summed up, in brief, in their Master's last instructions at parting: The Spirit of Truth which proceedeth from the Father, he shall testify of me.' As we have both the same person and commission elsewhere again specified: 'The Spirit, whom I shall send, shall lead you into all truth.'

"But, not to stand for ever transcribing particulars, I refer you once more to the great original, which will, I think, readily save us, both all further trouble in quotations and comments, and abundantly evince, in opposition to all the evasive constructions which may be imposed on particular passages, that He (the Spirit) was in general, to inspire conviction as well as holiness; and to illuminate as well as sanctify our hearts."

and understood, more frequently raises doubts and suspicions, than produces firm belief, and that holy frame of mind which regulates the conduct of life, and supplies a heartfelt satisfaction. The poor, who are the major part of human beings, in all ages and countries, and to whom our Saviour particularly addressed his preaching, seldom know that books of critical theology exist, and would certainly never become Christians, or have a just idea of what is meant by Christianity, if they were not addressed in a manner more authoritative, and more divinely influential.'

"It is worth our observing, that when the apostle calls upon his brethren not to be carried about with strange doctrines, he offers this as a preservative:-'It is a good thing that the heart be established with grace.' Heb. xiii. 9. This will guard us from errors, and this will directly lead us to truth; for, by the effectual influence of God's grace and good Spirit on our minds, we shall find in ourselves a peculiar eviction, which will prevail more than all demonstrations; will be more apodictical than all arguments and reasonings. I may call this a divine kind of logic, which thoroughly confutes and convinces us, which answers all our scruples and cavils, and wholly captivates our understandings; insomuch, that we are fully persuaded of the truth and reality of what is delivered to us.

"This, which I am now speaking of, is the very depth of Christian theology. You are brought, by what I here propound unto you, into the most inward recesses of divinity. If you come to the true understanding of this, you are arrived at the greatest proficiency in the Christian religion. It cannot be so well described as it can be experienced. The attainment of this excellency, and the discovery, go together. There is no better way to apprehend it than to possess it. Religion is better felt and relished by practice, than it can be comprehended in the way of speculation; as the sweetness of honey is better known by the taste, than by the description of it.

"The real and experienced Christian differs from the speculative one, as the merchant does from the chemist. The former hath no skill in furnaces, and cannot talk of the nature of gold, or the ordering of it, according to art, yet he is rich, and hath gold enough. The latter hath rare notions of gold, and can discourse

Different methods of recommending Christianity, when they all tend to the same beneficial end, ought to be adopted and encouraged, because they are likelier to be generally successful. One and the same method might convince only one description of persons among the infinite variety of which the mass of mankind is composed. So long as Christian faith, Christian practice, and human happiness are more and more promoted, whosoever are the men, and whatever the books that promote them, let the benevolent man rejoice. Abstruse scholars, mathematicians, metaphysicians, and logicians, have often little relish for Christianity, till it is formed into a system, methodical, subtle, and erudite. Their religion must too often be such, and such only, as furnishes matter for ingenious disquisition. They are apt, in the pride of scientific improvement, to despise the simplicity of the gospel. A religion, however, merely intellectual, if there be any which may be so denominated, is essentially different from, and inferior to, what I have in this book inculcated, under the name of cordial religion. The one qualifies for degrees in an university school; the other is calculated to influence the conduct of all men, in the walks of common life; in the court, in the city, in the camp, and in the market-place. High and low, rich and poor, learned and unlearned, meet

with great skill and quaintness about the managing of it; but yet the man is poor, and wants what he talks of. In like manner a true practical Christian may be rich in grace, though he cannot learnedly discourse of it; and a speculative Christian may be truly poor, though he can talk of the spiritual riches. Aristotle wrote of the world, but his scholar conquered it.' John Edwards.

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together in the school of Christ, are there equally favoured with grace, and instructed in the knowledge which leadeth to salvation. Ill would it fare with mankind, if they must be linguists and historians, before they can be duly informed of the nature of that religion, which was intended for the happiness of all; and on the neglect and ignorance of which they are obnoxious to divine displeasure.

Systematical or intellectual religion may employ the pen of a ready writer, or the tongue of a voluble disputant in the academical or ecclesiastical chair; but cordial religion, effectually, though silently; certainly, though unostentatiously sweetens, softens, and spiritualizes the human disposition. It may not gratify the pride or serve the worldly interest of individuals, but it elevates and refines the general nature of man.

How is this religion to be learned ? 1 Not from systems, not from critics or metaphysicians, not from heathen historians and moralists, but by the teaching of God, or the divine energy of gospel grace. Such is the principle of what I have

Not by the letter, but by the Spirit, was Mary Magdalen learned. And how are your family, your mother and sister, your servants, your poor neighbour, made Christians-by Dr. Clarke? by academical professors ? or by the gospel accompanied with immediate grace?

But whom say ye that I am? Simon Peter answered and said, Thou art Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou Simon Bar Jona; my Father which is in heaven hath revealed it unto thee.' Matt. xvi. 15, &c.

Our Saviour does not say that Peter had done well to form that conclusion, from reasoning on what he saw and heard; or deriving the conviction from any human means; but he says, 'Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.'

ventured to term Christian Philosophy,' in contradistinction to the philosophy of heathenism, and modern infidelity. It is clear, amidst some obscurity, from the whole tenour of the gospel and epistles, that since our Lord's ascension, the beneficial purposes of Christianity are accomplished by the continual agency and never-failing superintendence of the Holy Spirit. I would by no means proceed so far as a writer some hundred

1 That experience is the best guide to Christian knowledge, is Dr. South's opinion :

"The truths of Christ crucified are the Christian's philosophy; and a good life is the Christian's logic; that great instrumental, introductive art, that must guide the mind into the former; and where a long course of piety, and close communion with God, has purged the heart, and rectified the will, and made all things ready for the reception of God's Spirit, knowledge will break in upon such a soul, like the sun shining in his full might, with such a victorious ray, that nothing shall be able to resist it.

"It is experience that must give knowledge in the Christian profession, as well as all others; and the knowledge drawn from experience is quite of another kind from that which flows from speculation and discourse. It is not the opinion, but the path of the just, that, the wisest of men tells us, shines more and more unto a perfect day. The obedient, and the men of practice, are those sons of light, that still outgrow all their doubts and ignorances; that still ride upon these clouds, and triumph over their present imperfections; till persuasion pass into knowledge, and knowledge advance into assurance; and all come, at length, to be completed in the beatific vision, and a full fruition of those joys, which God has in reserve, for them whom, by his grace, he shall prepare for glory." Dr. South.

Dr. South, a man of wit and most vigorous intellect, was particularly active in decrying the doctrine of immediate grace, because the court discountenanced those who maintained it: and, therefore, what he has here said must be allowed to be extorted from him, by the force of truth opposing royal influence and political religion, which varies as the wind blows.

The obscurity and difficulty of the Scriptures serves," says bishop Wilson, "to subdue the pride of man; to convince us, that to understand them, we have need of a light superior to reason, and that we must apply to God for help."

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