pathy with sceptics, who throw every thing into suspicion; no alliance with impious mockers, and blasphemers, and profligates.

Christians, see the ground which you should choose, the demands you have a right to make. To those who bid you quit your house and set it on fire, you should in all reason say, "will you provide me with a better?" If they say, “No; you must come and wander with us in the open fields;" you may justly reply, "none but an enemy to me would make me such a proposal."

If you are Christians indeed, you will be fortified by such an evidence of the truth and goodness of your cause as I have not yet mentioned-the renovation of your hearts, the pacification of your consciences, and a delightful sanctifying communion with God. This, no form of infidelity can produce. The humblest believer, looking forward to a state of consummate holiness and bliss, says, "he that has wrought us for the self-same thing is God, who also has given us the earnest of the Spirit." This is a demonstration of the being of God and the truth of his revelation, which no sophistry can tear from the breast. But, while you cherish this, which is to you most satisfactory; labour to furnish yourselves with such arguments as may instruct and convince gainsayers.

Employ your earnest prayers at the eternal throne, in behalf of those who deny the God that made them by his power, and abjure the Lord that bought them with his blood. Shew that your superior happiness cherishes benevolence, inspires compassion, and

prompts to incessant intercession for those who, not knowing their own mercies, court their own doom. In times like these, cease not to cry, "Arise, O God, and plead thine own cause."

THE last evening it must be recollected ended in disturbance and disappointment. I regretted this, but I felt compelled to bow to an overruling dispensation. My first declaration at the opening of these Lectures was, that any person wishing to question the Lecturer, would be permitted. It was allowed the first time, and continued a second; a third time it was attempted, but failed. I then regretted it, because some persons might have wished to put questions on that lecture: and now, if any person is wishing to question me upon it, I am ready to answer. As it is now printed, perhaps there is a greater advantage to a querist than before, as he may have it in his hand to refer to at pleasure. And let me now say, that, having given this opportunity, I am not dissatisfied with the attempt made, though it failed in the last instance; I consider, on the whole, I did right in making this effort, and I am happy to find, that good has resulted from it, and I pray that God of his infinite mercy will crown it with his blessing. The chair will now be taken.

Mr. Price having taken the chair, after a few minutes' pause, observed that the Doctor would wait five minutes longer, in order that any gentleman, wishing to put a question, might have the oppor

tunity. If none presented himself during that space, it would be concluded that none wished to put a question.

The time having expired, the chairman announced it, and the Rev. G. B. Kidd, (of Macclesfield) was about to conclude with prayer, when a person in the arena of the chapel expressed his wish to put a question.

The question was "Whether a man, being a good man, but not believing in Christ, but that there is a hereafter, would, according to the Scriptures, be damned for not believing in Christ, though a good man ?"

Dr. Bennett. I think I might appeal to the chair and to the meeting whether I am under any obligation at all to answer this question. In the first place the chairman announced that five minutes would be allowed; we waited, and the five minutes expired, and the gentleman in the pulpit was about to conclude with prayer. Then, when the allotted time had expired, one comes forward with a question: perhaps it might be timidity which prevented him from doing it before; however, I shall not avail myself of it. Another thing is, that this question neither applies to the last, nor to this lecture; it neither questions my assertions concerning "Religion no Priestcraft," nor does it avow the faith of the Sceptic, or the Atheist, or the Deist; it does not meet the subject of this night's lecture: so that on no ground whatever am I under any obligation to answer this question: but I shall not avail myself of this. It will be seen, however, how necessary

it is to have some limit, or boundary, within which we intend to allow ourselves to be questioned; because if a person be permitted to question you on any thing and every thing, he may question you on the square of the circle, or the discovery of the longitude; there would be no end to the variety of queries, if the questioner were not limited to the lecture: but as I have said, I shall not avail myself of it. I am not trying to get out of a difficulty, but to shew the propriety of limiting ourselves to one subject. It must be manifest to every fair reasoner, that if this were not the case, a man might, before he came here, get up a knotty question, view it on all sides, and be prepared to fight a hard battle, and all on a subject of which the Lecturer never entertained one thought: the question being far remote from the subject. I now appeal to the judgment and conscience of all, whether there is not reason in what I have said; yet I shall not avail myself of this neither. It is a question of an immortal creature, of a fellow creature, a child of our common parent, whom I must meet at the tribunal of God, the judge at the last day. The question of one whom I am bound to value as the work of my Maker's hands, and partaking of that nature which my Redeemer took on him for my salvation. It is my duty to seek the salvation of a fellow creature. This is the highest honour of a man, and especially of a minister, and I should despise myself, if I availed myself of any right, however clearly established, to refuse an answer to the question. But will the questioner allow me to say, with all candour and good feeling,

that I consider the question in itself to be a contradiction. I would not assert this roundly, if I were not prepared to prove it; to prove it on my own principles, because every man argues on his own principles, and not on the principles of others. consider, then, this question, like all others founded on a false position, as a contradiction; for being founded on falsehood it necessarily involves contradiction. Here then, it is asked, if a man being a good man, and believing not in Christ, but that there is a hereafter, will according to the Scriptures be damned for not believing in Christ? Now, I might say I am referred here to the Scriptures, and I am asked for the doctrine of the Scriptures, and not for my personal opinion.

Here the questioner said, the question in fewer words was, whether a man would be judged for his faith or his works?

Dr. Bennett continued-But faith is an act. The Scriptures declare, that whenever the Gospel comes to man, it presents the knowledge of Christ to him; and if he does not believe in Christ, that very fact proves that he is not a good man: for the Scriptures declare, "With the heart man believeth unto righteousness;" that it is " an evil heart of unbelief" which turns away men from the Gospel of Christ; and the radical fault lies in the heart. Therefore there can be no such thing as a good man not believing in Christ, when Christ has been presented to him. This does not, be it remembered, touch on the heathens who never heard of Christ, but supposes a man who has had Christ presented