his nature. He will find, that there is a species of truth, which may be perceived by the heart; as well as that, which is discerned by the understand ing. Why should a man be forward to dispute, what it is so pleasant and profitable to believe? He will find it to be a rule of life, of such transcendant excellence, that it must have come from God, let our historical researches turn out as they may; a rule of life, which every wise and good man would adhere to, whether there were any history about it, or not. If Christianity were viewed in its proper light, we should no more defer the study of its principles, and the performance of its duties, till we had satisfied ourselves about every point in its history, than decline the accommodations of life, till we had ascertained the manufacturer of our dress, the farm that produced our food, or the chemical preparation of a salutary medicine. But men are not content to receive and enjoy spiritual, as they do temporal blessings, unless they inquire whence they come; nor are they satisfied with knowing, that they come from above, from the "author of every good and perfect gift," except they puzzle themselves and contend with one another about the manner, in which they are conveyed. Men generally receive reports, that are probable and pleasing, without a very critical investigation of their authority: it is only things probable or inconvenient, that they are prone to dispute. Now,

what is there in the Gospel, that is so very unlikely or grievous, as to make it an exception to this general practice? What is there in it, that a well-disposed mind should be so much afraid of believing, or doing? I confidently answer, nothing in the Gospel; though there may be tenets improbable and offensive enough in creeds of human composition. There is no improbability in God's bestowing instruction upon his rational offspring; nor any thing burdensome in the duties which he requires. If the doctrine of Christ, in its original purity, were alone concerned, it is to be hoped, that there would be less reluctance in admitting its truth, and less occasion for historical evidence. If men were well inclined to do the will of God, they would know of the doctrine, whether it were divine; for, as St. John says, "he that believeth, has the witness within himself."

If we could have this testimony within ourselves, it would be much more satisfactory than any critical or historical investigation; and it would be peculiarly adapted to the capacities. and acquirements of the unlearned. It is sometimes said, that the multitude can have no satisfactory foundation of their faith; but must take the evidences of Christianity upon trust. This is not true in its full extent, even with respect to the external evidence; for they enjoy the same proof upon this subject, that they act upon in all

the most important concerns of life, the concurrent testimony of ancients and moderns, the dead and the living, and particularly of many, whose integrity and learning they cannot doubt. The presumptive arguments arising from the character, conduct and doctrine of Christ and his Apostles, are as accessible to them, as to the learned. But when, by purity of mind, singleness of intention, simplicity of heart, they attain to the possession of the inward witness, the witness within themselves, they will enjoy a mean of conviction, to which many of the learned never attained.

But what is this testimony? Not a sudden illumination and miraculous regeneration; but a conviction, an internal feeling, that the Gospel is divine, founded upon an intimate acquaintance with its spirit, and an habitual experience of its comforts, and its efficacy in ameliorating and ennobling the soul; a certain knowledge, that as a rule of life, it is practicable, safe and pleasant; so well adapted to the nature of God and man; so worthy of the Supreme Being, yet so well accommodated to the wants and weakness of his earthly creatures, and possessing so many other characters of a Divine origin, that it could flow from no other source.

"The kingdom of God cometh not with observation: neither shall they say, lo! here! or lo! there! for behold the kingdom of God is within

you." While different churches and sects are disputing about the kingdom of God, and crying, lo! here! and lo! there! it would be very satisfactory to have it within us. What is the kingdom of God? We are told what it is not. It is not meat, nor drink, nor riches, nor power, nor the pride of life. It is not of this world. We are also told what it is by its effects: "it is righte ousness and joy and peace in the Holy Spirit.' It is a spiritual state of mind; and, therefore, every man may have it within him. There is no occasion for disputing about what every man may possess and enjoy, without detriment to his neighbour. There is too much talk, at least controversy, about religion. It is rather to be found combined with the innocence and simplicity of little children, and the humility and gentleness of the poor in spirit, than with the disputer of this world, or the dogmatical divine.

This principle, that the kingdom of God is within us, is very liable to be abused by enthusiasts. It may lead to fanaticism and spiritual presumption; and it has occasioned some to neglect the ordinances. But it also admits of a

rational interpretation.

The

In its true sense, it is the medium between a mystic and a polemic. person, who entertains it in this sense, will be more liable to be mistaken for the former than the latter; and will be better pleased that he should be so, for a polemic is a barbarous title

for a divine. John, who alone of all the Apostles was by the ancients styled the divine, was the farthest of them all from being a polemic.

He, who understands this doctrine of Christ aright, will study to establish the kingdom of God in his heart, by making all his passions and affections, all his opinions and sentiments, all his hopes and wishes, submissive to the will of God. He will be pleased to see the progress of religion in the world, and be anxious to promote it; but will chiefly look into his own heart. He will pay a regular attendance on the house of God, and avail himself of all the ordinances of religion, to confirm the kingdom of God within him; but he will also consider himself, as "the temple of God," and will be careful not to defile it, or to suffer it to be defiled by any impious or immoral sentiments. There he will pay his purest worship, and exercise his most fervent devotion, to his Father, who seeth in secret. He will not look abroad, and follow every pretender, who cries, lo! here! and lo! there! for he knows, that the kingdom of heaven is not of this world. It is neither visible nor temporal, but invisible and spiritual. It consists neither in distinction of meats and drinks and days, nor in rites and ceremonies, nor in creeds and confessions, nor in priesthoods and hierarchies, but in righteousness and joy and peace, in faith, hope and charity.