ians, then, in forbearance and charity, permit each other to judge for themselves respecting doctrines, in the explanation of which the wisest and best men have disagreed, and then they may mutually co-operate in promoting the reign of their common Lord.

Professors with us, at the present day, may be classed in two great divisions, Calvinists and Liberal or Unitarian Christians. Perhaps the most distinguishing point of difference between them respects the office of reason in the sacred concerns of religion. The Calvinists style themselves the orthodox, evangelical professors; and they require that the mysteries of revelation, as they denominate them, should be received, though these cannot be explained, in humble submission to Divine Wisdom. Numbers of this class seem disposed to attribute opposition to their peculiar system of faith to the obstinacy of a mind not rectified by divine grace. Some more ardent, altogether deny the Christianity of those who reject their peculiar views. In answer to these allegations, we say, that, among all denominations, worthy and unworthy professors may be found-that, in each, the most perfect disciples have occasion to lament their weakness and their failings and that, with every denomination, the fruits manifested by the life and conversation should furnish the rule of charitable judgment, and not doctrinal opinions.

In respect to the office of reason in religious concerns, we hold that without the exercise of reason, no man can be a consistent disciple of Jesus Christ. Indeed, we perceive that Calvinists never

reject the authority of reason, when it can be brought to support their positions. We hold, that by the exercise of reason a judgment is formed of the evidence by which our religion is proved to be trueby reason we make up our opinions of the doctrines contained in the sacred scriptures and by reason we pronounce on the purity and excellence of the precepts and institutions of the gospel. Though we do not pretend to comprehend God in his attributes, in his works or ways, yet we say that our duty extends no further than our capacity for knowledge extends; and that we cannot consistently admit any position as a doctrine of divine rev elation, which consists of a set of terms conveying no distinct ideas to the mind, much less if it involve a direct contradiction, or is manifestly opposed to admitted principles of rectitude and goodness. Deny this, and we are denied the power to distinguish between a true and false religion, between good and evil, between virtue and vice.

You, my candid hearers, are witnesses that, in my general course of preaching, I have dwelt on the undisputed doctrines of revelation, and on the important duties of the Christian character; though I have not studied concealment of my opinion on any religious subject, but as occasion dictated have, as far as I understood it, declared unto you the whole counsel of God. Unusual attention is at this day given to doctrinal questions on which Christians have divided. Disquisitions on these subjects are now circulated among every class in society, by the distribution of sermons, religious tracts, and theological journals; and the peculiar tenets of

the two great divisions of believers are frequently made the subject of conversation in our families. Under these circumstances, I think it expedient to give my opinion from the pulpit, on the important questions now agitated. Assured of your attention and candour, I intend to deliver a course of sermons on Christian theology. My plan is extensive, and embraces the unity of God-the derived existence and divine commission of Jesus Christ, the Mediator-the primitive state of the Christian church-the corruptions and abuses introduced by ecclesiasticks, and particularly by the Roman Pontiff the nature and extent of the Reformation in the sixteenth century-the system of Calvin-the peculiar doctrines of revelation-the design of the positive institutions of the gospel-and the rewards and punishments of a future world. Relying on your support, I shall, with as few intermissions as possible, on the morning of every sabbath, God granting me bodily and mental strength, deliver a discourse on a doctrinal subject, till the design, of which I now give the outlines, shall be executed. In conclusion,

Let us, my respected hearers, improve the means we enjoy for the acquisition of Christian knowledge. May we not hold the truth in unrighteousness, but live in the maintenance of a conscience void of offence towards God and man. Then we shall be able to give an answer to every man who asketh us the reason of the hope which is in us. The moral excellence of the gospel will not only entertain our minds, but also purify our hearts, and form us to the disposition requisite to enjoy the fu

ture rewards it promises to its obedient disciples. In this world we shall realize the support, the consolation, and joy, which Christianity is fitted to yield to those who are imbued with its spirit; and, at the close of our probation, we shall be found of our Judge in peace; and the approving sentence will be pronounced on us individually, Well done, good and faithful servant, enter thou into the joy of thy Lord.

SERMON II.

JESUS CHRIST DOES NOT POSSESS THE ATTRIBUTES OF SUPREME DIVINITY.

JOHN xvii. 3.

This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.

EFFECTUALLY to defend the Christian system, we must separate from it the corruptions which ignorant or designing men have introduced. In this age of inquiry and investigation, neither the sanction which time gives to generally received opinions, nor the solemnity associated with important religious doctrines will support principles opposed to the obvious sense of scripture, and to the simple dictates of reason.

The Unitarian controversy has been forced on liberal Christians; and it becomes our bounden duty to contend earnestly for the faith once delivered to the saints. We reject the doctrine of the Trinity, because, by its admission, we must receive as a doctrine of revelation, and as a term of Christian fellowship, a number of words which either have no meaning, or amount to a plain contradic