ligion, which suffers much by it in the opinion of men of sense. When they find such a doctrine as this, so inconsistent with reason and every principle" of equity, generally received by Christians, deemed also a fundamental principle essential to Christia nity, the life and soul of the whole scheme, with, out which all the rest is a mere lifeless thing, with out spirit or meaning, they are induced to reject the whole scheme, rather than receive it with such an incumbrance. In this they are certainly not justifi able; for they ought to examine for themselves in order to determine what Christianity contains, and not trust to the opinions of others. Yet the sentiments of the majority of Christians will always be regarded as the standard of Christianity by those, who are not disposed to give themselves the trouble of inquiring. A distinguished political writer, who has added nothing to his fame by writing against Christianity, but who certainly possesses much natural sagacity, thus speaks of the doctrine of redemption, by which he means the atonement; "the theory or doctrine of redemption has for it's basis an idea of pecuniary justice, and not that of moral justice. If I owe a person money, and cannot pay him, and he threatens to put me in prison, another 'person may take the debt upon himself and pay it for me; but if I have committed a crime, every circumstance in the case is changed. Moral justice cannot take the innocent for the guilty, even if the innocent would offer itself. To suppose justice to do this is to destroy the

principle of it's existence, which is the thing itself. It is then no longer justice, it is indiscriminate revenge."

Thus it is that he reasons, and so far very justly; but when he takes it for granted, that this is a doctrine of Christianity, and that the whole must be a fiction, he draws a conclusion from very insufficient premises. To such objections, however, our religion will always appear liable with all persons, who have not taken the trouble to examine it, while we retain this doctrine. Let us hasten, then, to rid it of such an incumbrance, and endeavour to convince all men that there is nothing in our religion that favours so irrational a theory.

We are called upon likewise to exert ourselves for this purpose from a regard to the peace and religious improvement of our fellow Christians, who, while they consider the Deity as not naturally inclined to show mercy, but induced to do it only by the sufferings and intercession of another,must regard him in an unamiable light, and destitute of that moral excellence, which secures the highest esteem. Such an idea of the great Parent of the universe must necessarily deprive them of those delightful prospects, which just views of his goodness naturally inspire, and fill their minds with gloom. It must likewise be remembered, that those, who are taught to believe, that God is willing to accept of the righteousness of Christ instead of their own, will be apt to regard good works as of little consequence, and so be in danger of falling into fatal negligence.

Whether therefore we regard the interests of Christianity, or those of our fellow Christians, we are required to do every thing in our power to remove this and every other pernicious errour, by instructing others with patience and diligence where we have opportunity, and especially by endeavouring to remove their prejudices against our opinions by an unexceptionable and exemplary conduct. Nor must we give up our endeavours in despair, if they be not immediately attended with success; for the doctrine of the trinity and that of the atonement are the most deeply rooted, and therefore the most difficult to be eradicated of all the corruptions of Christianity. It will probably require much time and many exertions to remove them.

Having finished what I proposed to deliver upon this subject, I cannot better express my design in these discourses, or my future wishes respecting you, than by adopting the apostle's words, when he says to the Thessalonians, "that he ceases not to desire, that they might be filled with the knowledge of his will in all wisdom and spiritual understanding, that they might walk worthily of the Lord unto all pleasing, being fruitful in every good work and increasing in the knowledge of God." Amen.

SERMON XXXIV.

ON THE NECESSITY OF PROVIDING A SUBSISTENCE FOR PUBLIC INSTRUCTORS.

I COR. ix, 14.

Even so hath the Lord ordained, that they, who preach the Gospel, should live of the Gospel.

IN these words the apostle Paul asserts the claim,

which those, who were commissioned to preach the Gospel in his time, had to a maintenance. He declares, that it is founded upon the highest authority, upon the appointment of Jesus Christ, our Lord and Master, in regard to all religious matters. When he asserted this, he referred to what Jesus said to his disciples when he sent them out to preach during his life time, in order to prepare them for a more extensive service of the same kind when he was gone. On that occasion he enjoined, that they should take with them none of those things, which men usually provide for a journey, but should trust for subsistence and the expenses of travelling to the justice or generosity of those, who should think themselves benefitted by their labours. "Heal the sick," says he, "cleanse the lepers, raise the dead, cast out demons; freely ye have received, freely