tions to us; but more especially, when, for our singular comfort, we attend to his great doctrine of a BLESSED IMMORTALITY. Our divine Master has in the clearest and fullest terms, announced this doctrine to us; and, what is more, he has anxiously removed the only possible doubt, which we could have of its truth, by disclaiming the politic use, which too many others had presumed to make of it.

II. It follows, that we may rely, with confidence, on this invaluable promise of a future life; the only source of peace and comfort to the mind, without which the disordered scene of this life is inexplicable to the wisest men, and scarce supportable by the happiest; we may, I say, rely with safety on this glorious hope of immortality, unless we will suppose that Jesus meant to deceive us even then, when he most deliberately and solemnly pledged himself to us for his veracity: a supposition, which is, in truth, as foolish as it is indecent.

Assured therefore, as we are, that our Saviour both taught this doctrine, and taught it without the least mixture of guile or dissimulation, let us hold fast our expectation of it to

* ἡ ἐλπὶς τῆς δόξης — Col. i. 27.

the end; and in all the troubles of this life, whether endured for conscience-sake or not, provided only they be such as consist with a good conscience, let us reckon with certainty on our title to one of those eternal mansions, of which there are so many in the house of our heavenly Father; and that, for the sake and through the merits of our LORD JESUS CHRIST; the author of our salvation, as well as the proclaimer of it: our merciful Redeemer, at once, and infallible Instructor; to whom be all honour, praise, and thanksgiving, now and for ever.

Amen.

SERMON XLIII.

PREACHED MAY 5, 1776.

JOHN XVI. 12, 13.

I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, shall come, he will guide you into ALL TRUTH: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and HE WILL

SHEW YOU THINGS TO COME.

THERE is scarce a page in the Gospels, which to an attentive reader may not afford a striking proof of their divine original.

We have an instance in the words before us: in which, Jesus, now about to leave the

world, tells the disciples, that he had many things to say unto them, which were not proper for their ear at this time, but that these, and all other necessary truths should hereafter be imparted to them by a divine spirit, to be sent from heaven to be their guide and instructor: that, from him, they should learn what, for the present, he forbore to communicate to them, of his views and purposes in the religion, they were to teach mankind; nay, and that this divine Spirit of truth would shew them things to come,

Now Jesus, I suppose, whatever else may be thought of him, will be readily acknowledged to have been, at least, a discreet and wise man for without a very high degree of discretion and wisdom, it was plainly impossible for him to do the great things, he did; I mean, to be so successful, as he was, in imposing a new faith and religion on mankind. They, who take Christianity for an imposture, must confess, at least, that it was an imposture, artfully contrived, and ably conducted: otherwise, the effects of it could never have been, what we see they are.

But would any man, acting on the principles of human wisdom, only, have given an

assurance of this kind (an assurance, too, that seemed not necessary) to those whom he thought fit to entrust with the care of his imposture, when yet he must certainly know that he could not make good to them what he had promised; and when they, to whom such assurance was given, might easily, and, as he must foresee from his knowledge of human nature, would certainly abuse it, to selfish ends of their own, not consistent with his, and to the hurt of that very cause, which he wanted to promote?

Say, that he had, only, told them—this divine spirit shall instruct you in many things concerning my religion, which I have not, myself, thought fit to reveal to you-would not this general promise have opened a door to all sorts of fraud, or extravagance? And could he reasonably expect that any well-concerted scheme of religion, such as was likely to make its fortune in the world, would be delivered and established by men, who were commissioned to enlarge his system, at pleasure, and as their various passions, or fancies, might suggest? And all this, on the same authority with that which he had claimed to himself?