the destiny of the pious and the wicked shall be eternally fixed.Soon after his departure to the right hand of his Father, w here, inhis human nature, lie sits supreme of all created beings, and inves-ted with the absolute administration of heaven and earth, the Spiritof grace and consolation descended on his apostles with visible sig-natures of divine power and presence. Nor were his salutary ope-rations confined to them, but extend to all the rational world, whodid not by obstinate guilt repel his influences, and provoke him towithdraw'them. These indeed, were less conspicuous than at theglorious air a when they were visibly exhibited in the persons of theapostles. But though his energy is less observable, it is by nomeans less effectual to all the purposes of grace and mercy. TheChristian is convinced, that there is and shall continue to be a so-ciety upon earth, w ho worship God as revealed in Jesus Christ;who believe his doctrines; who observe his precepts; and whoshall be saved by the merits of his death, and by the use of theseexternal means of salvation which he hath appointed. The sacra-ment of baptism and the eucharist, the interpretation and applica-tion of scripture, the habitual exercise of public and private de-votion, are obviously calculated to diffuse and promote the in-terests of truth and virtue, by superinducing the salutary habits offaith, repentence, and love. The Christian is firmly persuaded,that at the eonuimmation of all things, when the purposes of provi-dence in the various revolutions of progressive nature are accom-plished, the whole human race shall once more issue from theirgraves; some to immortal felicity, in tire actual perception andenjoyment of their Creator’s presence: others to everlasting shameand misery. The tw o grand principles of action, according to theChristian, are, The love of God, which is the sovereign passion inevery perfect mind; and the love of man, which regulates ouractions according to the various relations in which we stand,whether to communities or individuals. The sacred connectionought never to be extinguished by any temporary injury. Itought to subsist even towards enemies. It requires that we shouldpardon the offences of others, as we expect pardon for our own.It dictates every relative and reciprocal duty between parents andchildren, masters and servants, governors and subjects, friends andfriends, men and men. Nor does it merely enjoin the observationof equity, but likewise inspires the most sublime and extensivecharity, a boundless and disinterested effusion of tenderness for thewhole species, which feels their distress and operates for their re-lief and improvement. These celestial dispositions, and the dif-ferent duties which are their natural exertions, are the various gra-dations by which the Christian hopes to attain the perfection ofhis nature, and the most exquisite happiness of which it is suscepti-ble. From the brief view above given of the speculative andpractical doctrines of Christianity, its reasonableness plainly ap-pears. By the former, the origin, ceconomy, and revolutions ofintelligent nature can alone be rationally explained. By thelatter, the nature of man, whether considered in its individualor social capacity, can alone be conducted to its highest perfec-tion and happiness. With determined Atheists Christians scarcelydeign to expostulate. Philosophers who can rieduce the originand constitution of things from casual rencounters or mechanicalnecessity, may deduce any conclusion from any promises. N or cana more glaring instance ot absurdity be produced, than the idea ofa self-originated universe. When Deists upbraid them with myste-rious cr in compatible principles^they w ithout hesitation remit suchcavillers to the creed of natural religion. They demand why anyreasoner should refuse to believe three distinst substances in one in-divisibleessence, who admits that a being may be omnipresent with-out, extension ; or that he can impress motion upon other things,whilst he himself is necessarily immoveable. They ask theSage, why it should be thought more extraordinary, thatthe Bon of Cod should he sent into this world, tiiat lie shouldquite the human nature to his own, that he should suffer and♦lie for the relief of his degenerate creatures, than that a Beingwhose felicity is eternal, inherent, and infinite, should have anymotive for creating beings exterior to himself? Is it not, says theChristian, equally worthy of the divine interposition, to restoreorder a .d happiness where they are lost, as to communicate themwhere they never have been ? Is not infinite goodness equally con-spicuous in relieving misery as in diffusing happiness ? Is not theexistence of what we call evil in the world, under the tuition ofan infinitely perfect Being, as inscrutable as the mean exhibitedby Christianity for its abolition ? Vicarious punishment, imputedand righteousness, merit or demerit transferred, are certainly I

not less reconcileable to human reason, a priori, than the existenceof vice and punishment in the productions of infinite wisdom,power, and goodness : particularly when it is considered, that thevirtues exerted and displayed by a perfect Being in a state ofhumiliation and suffering, must be meritorious, and may thereforebe rewarded by the restored felicity of inferior creatures, in pro-portion to their glory and excellence ; and that such merit mayapply the blessings which it lias deserved, in whatever degree, amito whomsoever it pleases, without being under any necessity toviolate the freedom of moral agents, in recalling them to thepaths of virtue and happiness, by a mechanical and irresistibleforce. It will be granted to philosophy by the Christian, that asno theory of mechanical nature can be formed, without pre-supposing sacred and established laws from which she oughtrarely or never to deviate, so in fact she tenaciously pursue#these general institutions, and from their constant observance re--uIt the order and regularity of tilings. But he cannot admit,that the important ends of moral and intellectual improvementmay ho uniformly obtained by the same means. lie affirms,that if the hand of Cod should either remain always entirely in-visible, or at least only perceptible in the operation of secondcauses, intelligent beings would be apt in the course of time,to resolve the interpositions of Deity into the general laws ofmechanism ; to forget his connection with nature, and conse-quently their dependence upon him. Hence, according to thedictates of common sense, and to the unanimous voice ot everyreligion in ever^ - age or clime, for the purposes of wisdom andbenevolence, Cod may not only control, hut has actually con-trolled, the common course and general operations of nature.So that, as in the material world the law of cause and effect isgenerally and scrupulously observed for the purposes of naturalsubsistence and accommodation ; so suspences and changes ofthat universal law arc equally necessary for the advancement ofmoral and intellectual perfection. Biff the man who has in realityembraced Christianity, who has received the doctrines of thegospel, who has consequently repented and believed in the Lordjesus Christ, this man certainly iias an evidence of the reality ofthe religion he has embraced, which no other religion can afford,for tlie true or real Christian has the witness of the holy spirit tobear testimony to his happy condition. See Rom. viii. 16. “ Thespirit itself bcareth witness with our spirit, that we are the childrenot God.” A multitude of other passages might be adduced tothe same effect. Now if he who truly believes finds this evidenceof the divine favour, lie has an indubitable proof of the reality,truth and excellence of his religion: and what puts the matter be-yond all controversy is, that no false religion can afford the sameevidence, since no man can be so unreasonable as to suppose thatCod will sanction a religion which he does not approve. Thedisciple of Jesus not only contends, that no system of religionhas ever yet been exhibited so consistent with itself, so congruousto philosophy and the common sense of mankind, as Christiaiiity ;lie likewise avers, that it is infinitely more productive of realconsolation'than any other religious or philosophical tenets, w hichhave ever entered intothe soul, or been applied to the heart ofman. For what is death to that mind which considers eternity asthe career of its existence? What are the frowns of fortune tohim who claims an eternal world as his inheritance ? W'hat is theloss of friends to that heart which feels, with more than naturalconviction, that it shall quickly rejoin (hem in a more tender,intimate, and permanent intercourse, than any of which the pre-sent life is susceptible? What are the vicissitudes of external,things, to a mind which strongly and uniformly anticipates a stateof endless and immutable felicity ? W'hat are mortifications, dis-appointments, and insults, to a spirit which is conscious of beingtlie original offspring and adopted child of Cod ; which knowsthat its omnipotent Father will, in proper time, effectually assertthe dignity and privileges of its nature ? In a word, as this earthis but a speck in the creation, as time is not an instant in propor-tion to eternity, such are the hopes and prospects of the Christianin comparison of every sublunary misfortune or difficulty. It istherefore, in bis judgment, tlie eternal wonder of angels, andindelible opprobrium of man, that a religion so worthy of God,so suitable to the fiaine and circumstances of our nature, so con-sonant to all tlie dictates of reason, so friendly to the dignity andimprovement of intelligent beings, so pregnant with genuinecomfort and delight, should be rejected and despised. Were

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