lusts and interests of men, the wit of the philosophers, and the powers of the princes of this world, which all set themselves against it? How could it with any hope of success, have encountered the malice of men and devils, which was so active and busy, by all possible violence and by all imaginable arts, to root it out of the world? Had the apostles of our Lord only gone forth, in the strength of their own interest and cloquence (which in poor and unlearned men must needs be very small), how little could they have contributed to the carrying on so great and difficult a work? Nay, had they not been supported. and borne up in their spirits by a mighty strength above their own, had not their commission been sealed by the miraculous power of the Holy Ghost, which upon all occasions showed forth itself in them, to the wonder and astonishment of men, and was a testimony from heaven to them, that they were the ambassadors of God to men, specially empowered and commissioned by Him for that work, they could not but have been discouraged by the opposition and difliculties they met withal; and they might with Moses have declined the service, and desired God to send His message by others, that were fitter and better qualified to deliver it; and after some vain and unsuccessful attempts, to propagate the belief of their doctrine, they would have given it over, and been ashamed of their rash undertaking. So St. Paul intimates, that had not the mighty power of God accompanied their preaching, and made it effectual to the conversion and salvation of men, they would have been tempted to have been ashamed of the Gospel of Christ.

But then we must remember, that it is the doctrine of Christ which is thus confirmed, and not the doctrines and traditions of men. For had the concealment of the doctrine of Christ, and the serving of God in an unknown tongue, been any part of the apostle's doctrine, the gift of tongues had not been a confirmation of this doctrine, but a contradiction to it; had they preached transubstantiation, and the renouncing of our senses in order to the belief of it, miracles could have given no credit to it for that which depends upon the certainty of sense (as miracles do)

cannot be a competent argument to prove that which is contrary to sense; for that which makes me sure of the miracle which should prove this doctrine, does at the same time make me equally sure that this doctrine is not true. If there were no other evidence that transubstantiation is no part of the Christian doctrine, this to a wise man would be sufficient, that what proves the one, overthrows the other; and that miracles, which are certainly the best and highest external proof of Christianity, are the worst proof in the world of transubstantiation, unless a man can renounce his senses, at the same time that he relies upon them; for a man cannot believe a miracle, without relying upon his senses; nor transubstantiation, without renouncing them and never were any two things so ill-coupled together, as the doctrine of Christianity and that of transubstantiation, because they draw several ways, and are ready to strangle one another. The main evidence and confirmation of the Christian doctrine, which is miracles, is resolved into the certainty and testimony of our senses; but this evidence is clear and point blank against transubstantiation.

(II.) The consideration of what hath been said, convinceth men of the great sin of infidelity, and the unreasonableness of it, after so clear conviction and demonstration as God hath given to the world of the truth of Christianity. That the Gospel was planted and propagated in the world in so wonderful a manner, and prevailed, notwithstanding all the opposition that was made against it: the remarkable and terrible destruction of Jerusalem, according to our Saviour's prediction the several attempts of rebuilding the temple, particularly by Julian the apostate, in despite to Christianity, and to confute our Saviour's prediction, so remarkably frustrated, and resisted from heaven, by fire flaming out of the foundation, and consuming the workmen, so that they were forced to desist; and this recorded by a heathen historian, Ammianus Marcellinus: the dispersion of the Jewish nation, and their continuing for so many ages separate and distinct from all other people, for a standing accomplishment of our Saviour's prophecy, and a testimony to all ages of the truth of Christianity-these, with many more arguments I might mention, are a clear evidence to any one that does not obstinately wink and shut his eyes against the light, that the doctrine of Christianity came from God.

(III.) They who believe the Gospel are inexcusable if they

do not obey it, and live according to it. This is the great end of all the miracles which God hath wrought for the confirmation of Christianity; that, by the belief of the Gospel, men might be brought to the obedience of faith," and live conformably to the precepts of that holy religion, which the Son of God, by so many miracles, hath planted and preserved in the world. The infidelity of men will be a heavy charge upon them, at the judgment of the great day, and God will condemn them for it but we that profess to believe the Gospel, and live con trary to it, shall not only be condemned by the judgment of God, but by the sentence of our own consciences. Our profession to believe the Gospel, will be an aggravation of our disobedience to it, and every article of our creed will be a sore charge against us; and that faith, which was ordained to justify us, will be our great condemnation at the great day.

Therefore, as the apostle to the Hebrews argues, "We ought to give the more earnest heed to the things which we have heard, lest at any time we fall away," either by infidelity or impiety of life; "for if the word spoken by angels was stead fast," that is, if disobedience to the law of Moses was so severely punished, "and every transgression and disobedience received a just recompense of reward: how shall we escape, if we neglect so great salvation, which was at first spoken by the Lord, and was confirmed afterwards by them that heard Him? God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost." For, "if we sin wilfully, after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a certain fearful looking-for of judgment, and fiery indignation, which shall devour the adversaries. He that despised Moses died without mercy, under two or three witnesses. Of how much sorer punishment shall we be thought worthy, if we tread under foot the Son of God, and count the blood of the covenant, whereby we are sanctified, an unholy thing, and offer despite to the Spirit of grace! It is a fearful thing to fall into the hands

of the living God! But, beloved, I hope better things of you, and things that accompany salvation, though I thus speak, and that you are not of the number of those who "draw back unto perdition, but of them that believe to the saving of your souls."

OF THE COMING OF THE HOLY GHOST, AS

A GUIDE TO THE APOSTLES.

I have yet many things to say unto you, but you cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all truth.-JoHN xvi. 12, 13.

OUR Saviour having before declared to His disciples the great expediency of His leaving the world, in order to the coming of the Holy Ghost (ver. 7) Ho tells them in the next place, what the office of the Holy Ghost should be. In reference to Christ, He should be an advocate: and in reference to them, He should be a guide or teacher.

(1.) In reference to Christ, He should be an advocate to plead the cause of Christ and of His doctrine, and to vindicate them to the world: (vers. 8-11) "And when He is come, He will convince the world of sin, and of righteousness, and of judgment: of sin, because they believed not in Me; of righteousness, because I go to My Father, and ye see Me no more; of judgment, because the prince of this world is judged." All which I have formerly handled and explained at large.

(2.) In regard to the apostles; the Holy Ghost is promised to be a guide and teacher, to reveal to them, and instruct them in some truths which our Saviour, whilst He was with them, had not so fully acquainted them withal, because of their present incapacity and unfitness at that time to receive them. "I have many things to say unto you, but you cannot bear them