unto falvation to every one that believe*. Again, it might farther be fuppofed, that a divine revelation would contain fome things which could not have been learnt from the higheft improvement of natural light; and that others fhould be hinted at and referred to, which our feeble faculties fhould not be able fully to comprehend; fuch as the exiftence and providence of God, the refurrection of the body, the immortality of the foul, &c. which the fcripture reveals. Let then, fays our author, the evidences of christianity be the fubject of your ferious reflection, and frequent converfe; efpecially ftudy your Bible, where there are fuch. marks of truth and divinity to be found. Above all, make it your care to practise the rules there laid down, and then you will find your faith growing in a happy proportion, and will experience the truth of our Saviour's declaration, that if any man will (refolutely and faithfully) do his will, he fhall know of the (christian) doctrine, whether it be of God †.

But what is obferved with fo much truth of the Christian religion, must always be understood of chriftianity in its primitive purity and fimplicity, and as fuch recommended to be read with attention, and regarded as the rule of faith and practice by every Chriftian, as fufficient to falvation.

Christianity, fays Mr. Barker, is plain and simple, and no impure mixtures are to be made or allowed with it; no Jewish obfervances; no human inventions; no old or new traditions: to this fingly, or without addition or alteration, fhould Chriftians ftick and adhere, keeping to the truth as it is in Jefus, and preferving the fimplicity of the gofpel; not mingling it with any thing that is falfe and foreign to it; not concealing any part of it, or mixing any falfhood with it, or wrefting

* Dr. Chandler's Sermon at the Ordination of Mr Wright, p. 25. Dr. Leechman on the Wisdom of God in the Gospel Revelation. Dr. Doddridge's Evidences Briefly Stated, p. 380.

and

and perverting the true fense and meaning of it, to ferve our own ends, the lufts of others, or any worldly purposes whatsoever.

Were this property attended to, we fhould find the important advantages of a revelation would be more univerfally answered in the promotion of truth, religion, and harmony, and charity even amongst men of different fentiments: and I fincerely congratulate my countrymen, that, for the last fifty years, most of our reverend prelates have reprefented the great doctrines of religion in a rational and confiftent manner; unconditional decrees have been fufficiently exploded, the important point of juftification fet in a true light, and the fcriptures recommended as a fufficient rule of faith and practice, abftracted from an undue attachment to establishment and party; and that the will of God is the only rule immediately binding to the confcience; and fubjoin this reason for the affertion, that he only can have authority over the conscience to prefcribe to it, who is able to judge the conscience, the prerogative of God alone.

The ingenious author of the Rational Catechifm gives us a very compendious view of the preceptive and doctrinal part of the New Teftament. For, fays he, what are the great duties it recommends, but fuch as are the moft fublime and important, fpiritual adoration, purity, and integrity of heart, of life and conversation, the keeping a confcience void of offence towards God,. and towards men? This is explained in a moft perspicuous manner in numerous inftances of particular duties, the effence of all which is faid to be love; intenfely towards God, and extenfively towards men: and the advantages we enjoy by revelation, principally confist in exhibiting the life and character of Jefus Christ as our example, and in the clear evidence it

Rev. Mr. Barker's Sermon at Salter's Hall against Popery, p. 7. See also the Bishop of London's fecond Paftoral Letter, p. 25 to 30..

gives us of a future life, the refurrection of the body, and a righteous retribution*. And,

In a difcourfe of the nature, defign, and tendency of christianity, a worthy prelate obferves there were none of the doctrines of the gofpel calculated for the gratification of mens idle curiofity and ufelefs fpeculations, much lefs for the exercife of our credulity, or as a trial how far we could bring our reafon to fubmit to our faith. But as, on the one hand, they were plain and fimple, and fuch as their agreeableness to the rational faculties of mankind did recommend to our relief; so, on the other hand, they had an immediate relation to practice, and were the genuine principles and foundation upon which all human and divine virtues were naturally to be fuperftructed t.

And in oppofition to fuperftitious obfervances on the one hand, and unbelievers on the other; it is obferved, that was the original fimplicity and purity of the gospel attended to, we fhould find that chriftianity confifts not in laborious, troublesome, and expenfive obfervances, or in perpetual grimace and affectation; but in a steadfast faith in the divine miffion of Jefus Chrift, and in a fteady practice of the duties he requires. And if fuch who believe not in Jefus Chrift, would but di ligently compare his precepts with thofe of the greatest lawgivers of antiquity, and his life and actions with the most celebrated of the philofophers, and weigh the folemn appeals to acknowledged facts in the apologies for christianity, prefented to the Heathen Emperors; we are of opinion they would confider him, at least, as a divine perfon, as one who all along acted by a divine miffion and a fupernatural power 1.

• Rational Catechism, p. 59 & feq.

+ Archbishop of York's Sermon before the Queen, 1704. Archbishop Ufher on the Unity of God, p. 15, 17, 28. Laurence, Rector of Yelvertoft, Chriftian Morals and Chriftian Prudence, vol. I.

VOL. I.

C

With

With refpect to those who plead, that the whole of religion confifts in moral duties, it has been justly anfwered by Mr. Prior *: "But is the Christian religion only a republication of the law of nature, or merely a refined fyftem of morality; it is furely fomething more; it is an act of grace, a ftupendous plan of Providence, defigned for the recovery of mankind from a ftate of degradation and ruin, to the favour of God, and the hopes of an happy immortality through a mediator. Under this difpenfation, true religion expreffeth repentance towards God, and faith in our Lord Jefus Chrift, as the perfon appointed by the fupreme authority of heaven and earth, to reconcile apoftate men to their offended Maker, as a facrifice for fin, our vital head, and our governing Lord. This is religion as we are Chriftians." And the peculiar excellency of the Chriftian religion lies in its bringing to light life and immortality, when wrapped up almoft in impenetrable darkness. This hath fet the great truths of religion in a clear and strong view, and hath propofed new and powerful motives to influence our minds, and to determine our conduct: nothing is enjoined to be believed but what is worthy of God; nothing to be practifed, but what is friendly to man. Some important branches of this difpenfation reafon indeed could not discover, nor can it now juftly arraign, as not founded in wisdom and goodness.

Christianity, fays the reverend Mr. Milner, is the perfection of all religion; the defign of it is great and noble, namely, to poffefs our minds with right apprehenfions of the Supreme Being, of moral good and evil, and of an happiness moft worthy our rational nature; and it heightens the idea of its excellence, to fee it interwoven with a particular difpenfation of providence and grace, for rendering it more effectual +.

Rev. Mr. Prior's Reasonableness of the Chriftian Life, p. 56. + Rev. Mr. Milner's Preface to Religious Liberty afferted.

The

The late Dr. Gibfon, bishop of London, gives us his fentiments to the fame pnrpofe, viz. Though it is true, that one end of Chrift's coming was to correct the falfe gloffes and interpretations of the moral law, and one end of his inftituting a miniftry was to keep up in the minds of men true notions of natural religion, and a juft fenfe of their obligations to the performance of moral duties; yet it is also true, that another end of his coming was, to eftalish a new covenant with mankind upon gracious terms, and moft engaging promifes, to fhew us the method of pardon and reconciliation to God, and eternal happiness, and to prescribe rules of greater purity and holinefs, by way of preparation for greater degrees of happinefs and glory; fo these are without doubt the diftinguishing excellencies of the Chriftian religion, and which it behoves every one to adhere to, as he would be intitled to the privileges and bleffings of the gospel-covenant *.

On the other hand, if fome will believe that trusting in Chrift is their whole duty, and fo excuse themselves from the obfervation of the moral law; and others will affirm, that the obfervation of the moral law is fufficient, and fo will forego the benefit of Chrift's redemption; if some will contend that Christ hath done all, and others that he hath done nothing; they err as if they knew not the fcriptures. The gospel account is as full and express as words can make it; on the one hand, that faith in Chrift is the foundation of a Chriftian's title to heaven; and on the other hand, that repentance and good works are the neceffary conditions of obtaining it t.

First Charge, p. 19.

+ See Second Paftoral Letter, p. 63, Octavo Edit. See alfo Bishop Hoadley's Terms of Acceptance, and his Preservative; and Dr. Chandler's Knowledge and Practice neceffary to Happiness.