If they do this what need they not then fear?

They need not fear, when they are asked if they think themselves bound to believe and do what was promised in their name, to answer, "Yes verily."

When we are thus persuaded, what ought to be our next concern?

Immediately to act according to that persuasion.

Upon what does our being able to do this depend? Upon two things; our own resolution, and assistance from above; and both are expressed in the words," and by God's help so I will."

What circumstance is most calculated to support our resolution?

The sense of the advantage of keeping it: therefore the person instructed goes on to acknowledge that the state in which he is placed by baptism, is a "State of Salvation."

How is assistance from above, best obtained?

By thankfulness for God's mercy hitherto, snd prayer for it hereafter; the person instructed therefore concludes, by "thanking our heavenly Father, for calling him to this state," and praying for his grace," that he continue in the same to his life's end.

may

In every thing that we undertake, upon what must our success very much depend?

Upon a deliberate and fixed purpose of mind; and this particularly applies to religion, when once we are convinced, that whatever it requires must be done; and have determined accordingly, though we know there will be labour and difficulty in going on, and many solicitations and enticements to leave off, yet we shall persevere.

C

What must we at the same time remember?

Not to trust to our own endeavours, but to keep our resolution alive and in vigour, by frequently strengthening it in a proper manner : that is, by a strong sense of God's presence, and an humble dependence on his blessing: for if we trust in ourselves, we shall fail. And if we pretend to trust in God, withont exerting ourselves, we shall equally fail.

Through the mercy of God, in what state are Christians placed?

In a state of Salvation; but they must remember, that if they neglect to do for themselves what they ought, all that hath been done for them by others, will be of no avail. Neither their baptism, nor their learning ever so exactly, or understanding ever so distinctly, or remembering ever so particularly, what they were instructed in, can possibly have any effect, but to increase their condemnation, unless they faithfully continue in the practice of every part of it to their lives end.

LECTURE V.

WHAT has been explained in the former Lecture? The several things which Christians, by the

covenant of their baptism renounce.

What is next to be considered in this covenant?

What they are to believe; after which will follow properly what they are to do.

What must all reasonable practice be built upon ? Upon some belief or persuasion, which is the ground of it: thus virtuous practice, on a persuasion that what we do is fit and right: religious practice, on a persuasion that it is the will of God.

How has God been pleased to make his will known?

By two ways: partly by the mere inward light of our understanding: partly by outward means of additional declarations from himself. The former of these is called natural religion, the latter revealed religion.

What would the natural reason of our own minds be capable of discovering?

Not only the being and attributes, and authority of God, but in general what sort of behaviour he must expect from such creatures, placed in such a world, as we are, in order to avoid his displeasure, and procure some degree of his favour.

If the light of Nature were our only guide, would it not teach us more than many of us observe?

Yes; but happy are we that this is not our only guide; for it would leave us uninformed in many particulars of unspeakable moment. What human abilities, when at the best, might have discovered, they would in all probability have discovered (if at all) so slowly, that we have great cause to believe, the religion of our first parents was derived from the Almighty's immediate instruction.

What did God certainly do after their transgression? He made an immediate Revelation to them.

What has he vouchsafed from time to time to do since ?

To give various manifestations, to such as would receive them, of his truths, of his commands, and his purposes; not only republishing the original doctrines of reason, but adding new articles of belief, new promises, new precepts, as the changing circumstances of things required; till at length, by his Son, our Saviour, he confirmed all his past notifications, and took away all necessity of future ones; acquainting us fully in the ever blessed Gospel, with all that we shall need to know, or be bound to do, till Heaven and Earth pass away.

Are we then bound to believe in religion, more than our own reason can discern?

Yes: we receive others on the testimony of their being revealed by God: as unquestionably we ought. For if he, who cannot err, and cannot lie, communicates any information to us; though it require us to believe, what before we had not the least apprehension of; though it requires us to do, what otherwise we should neither have thought of doing, nor have chosen to do; yet his testimony and command may well be sufficient for both. Do we not admit every day, upon the testimony of one another, things utterly unknown to us?

Yes; and we act upon such testimony in matters, on which our fortunes, our healths, our lives depend: Now, "if we receive the witness of men, the witness of God is greater:" and since we are able to convey the knowledge of our thoughts to each other, no question but God is able to convey his to his creatures.

But, allowing that he can, how do we prove that he hath conveyed it to men in the Jewish and Christian Revelations ?

We believe the Jewish Revelation, because the Christian confirms it: and we believe the Christian chiefly upon the full proof which Christ and his Apostles have given of it.

What proves that some power attended Christ whic was more than human?

His healing great numbers of sick persons with a word, and raising himself from the dead, he was also heard to foretel things, which man could not foreknow, and yet experienced them to come to pass.

What reason have we to feel certain that this power was not that of an evil spirit, but of a good one; and consequently, that he came from God, and taught his will?

Because all his doctrines promoted the spiritual worship and honour of the one true God, and virtue and happiness among men.

If then it be true, that he did, in their presence, not only deliver such doctrines, but foretel and perform such things; was not their faith reasonable ?

Most certainly; and ours is so too.

Is it possible to suppose that they could every one of them be mistaken, and think they saw and heard, day after day, and year after year, things which they did not? No, any more than we can be mistaken in every thing we see and hear continually. were enabled to do the same enabled others to do them. take too.

Besides they affirm they wonders themselves, and AH this could not be mis

Though we may be convinced they could not be deceived in these points, what reason have we to suppose they did not intend to deceive mankind?