have any apostolical Preachers of sacred Truth?

By the "Grace of God." Acts iv. 33. Rom. xii. 5, 6. . . . xv. 15. . . . 1 Cor. iii.

...

10. XV. 10. Eph. iii. s.. iv. 7————16.. Jer. iii. 15.

What is the peculiar nature of the christian Ministry?

To" testify," [Siapagтugaodai, exactly and thoroughly to testify,]" the Gospel of the Grace of God." Acts xx. 24.

CHRISTIANS.

By what unusual kind of phraseology are the Saints and Servants of the most high God sometimes pointed out to us in holy Writ? By, "The Remnant according to the Election of Grace." Rom. xi. 5,6*.

*Predetermined, never to disquiet the world, or myself with any polemical Controversies, I am not arguing here, whether the Apostle refer to an exclusive choice of

What is the christian State? A State of Grace. Rom. v. 2. . . vi. 14, 15.... Hebr. xii. 15. 1 Pet. v. 12. All pretensions to Piety, Goodness, and Morals, where there is no solicitude of Mind, whether we are indeed in such a State, as this, are a gross delusion, and may prove in the end fatal.

What then is a State of Salvation? It is, "to know the Grace of God in truth." Col. i. 6. And this is what I suppose to be intended, by christian Experience, or experimental Religion: which is nothing more than a Consciousness of my being personally acquainted with such things, as the Scriptures assure me are essentially requi

Nations, Churches, or Individuals; [though the term, Remnant, seems applicable only to the last,] but that, in either instance, it is entirely of Grace: otherwise, there can be no decided meaning in the simplest language, and the Scriptures must remain for ever unintelligible-but to those, who possess the unenviable learning, and talent, of making quidlibet ex quolibet, or, of rendering the Bible itself the very scorn of Infidelity. 2 Thess. ii. 11-14.

site to the christian State, the christian Character, the christian Peace, Hope, and Happiness. Will any man betray such a malignity of hatred, towards every thing that is really christian, as to pronounce this irrational, extravagant, enthusiastic? Compassion itself would oblige us to deplore so great a depravity of nature, and taste *

* I wish I could give an inquisitive Mind a still more luminous account of experimental Religion: but, admitting it to be incapable of any other, that would be no argument against its reality.

A foreign Writer, sufficiently apprehensive of every thing visionary and fanatical, has nevertheless affirmed, that," in regard to Religion, we should not only take the way of Reason and Faith, in arriving at the knowledge of truth and certainty-but, of Experience. For, on this experimental knowledge all depends: since nothing can supply the want of it; and because all the other kinds of knowledge, unless they are connected with this, are incapable of rendering us happy. As to the nature and quality of these spiritual Experiences, what are they but the Feeling of the good effects, which Religion has upon us; of the happy changes it works in our Sentiments, our Judgments, our Inclinations, our Actions, and our Plea

sures.

These effects, however, arise from two different Causes one, being the proper and peculiar force of Religion; and the other, the particular assistance of the Spi-.

By what Energy is it, that we are any of us effectually called to the saving knowledge of divine things-to glory, and virtue? Consult Gal. i. 6, 15. ... Eph. iv, 7.... 2 Tim. i. 9. 1 Pet. v. 10. Acts xi. 21-23.

...

How are we justified in the sight of God?" Freely, by his Grace." Rom. iii. 23, 24*.

What is the Righteousness, by which we are justified? "A Righteousness of Grace, and Faith"-which is the Gift of God. Rom. v.

It is particularly requested, that this

rit of God. This idea is perfectly clear, and coincides with the nature of our Mind."

* Ainaiguevos dwęɛav, Gratis-i. e. ex gratuito dono ac mera liberalitate; ita ut non modo antecedentia, sed etiam consequentia fidem, opera excludantur-cum de illa Justitia quæritur cujus unius virtute subsistimus: quod ut planius etiam fieret, adjunxit Apostolus my auto Xagiri, psius gratia.

BEZA.

whole Chapter may be perused with the utmost care, and without any comment: and then, what is the natural Condition of the persons, for whom the Saviour is said to have died? They were "Sinners--ungodly"-in a state of " condemnation"and," without Strength.". . . What are the Benefits, they are said to derive from his mediatorial Undertaking? They are "justified;" they are "reconciled to God;" they are "saved from wrath;" and, they obtain " Righteousness, Peace, Hope, Joy, and eternal Life, through Jesus Christ our Lord" and all this, in such a way, as that "GRACE may reign." Can any thing, but the most artful and subtile enmity to obvious Truth, give the Chapter any other interpretation? Which is still further confirmed, by Gal. ii, 16, 21... v. 4. Tit. iii. 3——7*,

* If human authority could possibly add any thing to the Testimony of Inspiration, we could easily select quotations from Writers in the purest age of the christian Church; from Clement, Polycarp, Justin, and Irenæus. But, we have already exceeded our limits and have been compelled to omit much, that we were anxious to insert.