by fuch variety of convincing evidence, and every objection to their truth has been fo often and fo completely refuted, that men of sense and literature, though inimical to Chriftianity, have at length become tired of the fruitlefs difpute. Their invention can fuggeft nothing new; and though not perhaps convinced, they chuse to remain filent.

Oppofition to the gofpel, however, has not ceafed: It has only affumed a different form, the more dangerous, perhaps, that it is disguifed. Even among its profeffed advocates and defenders, there are not wanting fome moft unfriendly to thofe fublime and important truths, by which, as a fyftem of religion, it is peculiarly distinguished.

Such men, affuming it as a principle, that human reafon is the fole judge of all objectsof faith, make it their endeavour to bend Christianity into a compliance with the dictates. of their own underftanding. They prefume. to fix the limits even of a divine revelation ; and whatever exceeds the boundaries which they have marked out, they fcruple not to reject as incredible, and impoffible to have come from God.

Much learning and excellent criticifm have been employed in defence of the ancient and received fyftem of evangelical truth, and to prove that it is no lefs really than apparently contained in the word of God.

But, independent of the plain and direct teftimony of fcripture, and juft reafoning found

ed upon it, there is a teft, by which doctrines elaiming to be evangelical, may, and ought to be tried, a criterion to which the advocates for human reason should not object, because it accords, at least to a certain extent, with their own plan, and that is the standard of human nature; not indeed as it is exhibited in the fancied portraits of poets and philofophers, but as it is feen and felt in observation and experience.

Is the gospel, in the full extent and connec tion of its doctrines, adapted to the state and circumstances of man? Is it fitted, with exquifite fkill, to afford a fupply to his fpiritual wants, and a remedy to his intellectual diforders? Is its native tendency to elevate our species to a rank in the scale of moral excellence, far beyond what any other system ever proposed or attempted? Then, from its own nature arifes an argument for its Divine Original, amounting almoft to demonftration; and every serious and candid inquirer will acknowledge with the Apoftle, in the words of my text, that "Chrift is the wisdom of God," or, in other words, that thofe doctrines and that fyftem which have Chrift for their author and object, by their ftructure and tendency afford evidence of wifdom more than human, and could have proceeded only from God.

This is the fubject to which I wish to direct the attention of my much refpected hearers, upon the prefent occafion. It is evidently an important theme. It places the fcheme of the

gofpel,

gofpel, not perhaps in a new, yet certainly in a most interesting point of light, and feems well adapted to the intention of our prefent affembly.

And if, upon a fair and candid examination, it shall appear, that the gospel is admirably adapted to the state and circumstances of man, to remove his diforders, to fupply his defects, and to carry him forward to the higheft improvement of which his faculties render him fufceptible; then it follows, that, to convey the knowledge of that fyftem to thofe of our fellow-creatures, who either enjoy it not at all, or but in a very imperfect degree, is an undertaking benevolent and laudable; and that a Society which have this for their object, are. entitled to the approbation and countenance of their fellow-citizens.

In the profecution of this fubject, I wish not to attempt a laboured argument addreffed to the mere intellect: my appeal is to feeling and experience as well as to reafon. I with my hearers to retire into their own bofoms, to attend to what paffes there,-and there to fuffer a plea in behalf of "Chrift, as the wisdom "of God," to reach them..

Upon an attentive furvey of the natural ftate and circumftances of man, the following propofitions, it is imagined, will be found un deniably true.

First, That man, although endued with the ca pacity of receiving information, yet by his own una fifted

unaffifted efforts, is totally unable to acquire the knowledge of those truths with which it chiefly imports him to be acquainted.

Secondly, That upon his being enlightened with the true knowledge of God and of his duty, he must neceffarily be impreffed with a deep fenfe of his own depravity and guilt.

Thirdly, That he has a confciousness of moral obligation, and ideas of moral excellence, which experience tells him he cannot by his own efforts. fulfil and realize.

Fourthly, That he is fubjected to many afflictions, for which, upon the principles of reafon, he cannot account, nor difcover to what good purpose they tend.

Lastly, That although he feels both presages of, and defires after a future state of being, yet, from the light of nature, he neither derives affurance of its existence, nor any certain information concerning it.

Let us confider thefe propofitions, and inquire how far they are founded. If it fhall appear that they are strictly true, then let us examine in what manner the gofpel provides. a remedy for the diforders, and a fupply to: the defects which they imply. The fubject, I am fenfible, is far too extenfive for the limits. of a fingle difcourfe; but it was the fubject. recommended for this occafion by a perfon to whom both the Society and the Preacher lie. under many obligations,—a person whofe extenfive knowledge and deep fenfe of religion, vindicated by a corresponding practice, gave peculiar

peculiar weight to his opinions and recommendations in matters where religion was concerned; I mean our late noble and excellent Prefident. Refpect for the memory of this good man is my apology for entering upon fo large a field. It is indeed but a small part of it over which I can hope to travel; but I may be able perhaps to point out to my hearers fome paths by which, with much pleasure and advantage, it may be explored.

The first propofition is, That man, though endued with a natural capacity of receiving infor mation, yet by his own unaffifted efforts, is totally unable to acquire certain knowledge concerning thofe truths and objects, with which it is of chief importance for him to be acquaintêd.

The caufe of human reafon has been pleaded with ability and zeal; ingenuity and skill have been exhibited in the conftruction of beautiful fyftems of natural religion; the lovelinefs and obligation of virtue have been difplayed in all the glowing colours of imagina tion and language. But thefe elaborate efforts in defence of the human understanding, it is to be obferved, are almoft all of them pofterior, not only to the Chriftian æra, but to the period of the Reformation. What nature could, or could not have done, it is perhaps impoffible for us, by an abftract inveftigation of the queftion, to determine. But what he has done, and in the most favourable

The late Earl of Kinnoull. See his Character fubjoin

ed to this Sermon.

circumstances,