harm. To anwer a bold charge, seems necessary. But to keep up the spirit of a dispute; by continually replying to an opponent, who is determined never to yield, seems more than is necessary. It may unsettle the minds of wellmeaning people. It may lead them from things of more consequence. It may be offensive to see churchmen continually wrangling about points of religion. And though these points may often be of little moment; yet they, who know less, may think essentials concerned; and the Gospel itself of an unstable nature. Besides, what was gained in argument, might perhaps be lost in piety-in charity most undoubtedly. Holy wars have ever been the worst of wars; and scriptural debates, the most intemperate.-And what end is gained? They rarely convince. People generally hold their own opinions; and the matter ends, as it began.*

After all, the world hath had enough on these subjects. There is not one of them, which

* Dr. Priestley very justly observes, and is himself a notable example of the truth of the observation, that "there is but little reason to expect, that any man, who "has given the public his opinion on any subject of importance, will ever retract it." See his Disquisitions, page 206.

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hath not been over and over debated. We have only the old argument dressed up anew. The sceptical inquirer cannot possibly mistake his way. The road is tracked by many wheels; and needful guide-posts are every where set up. From the knowledge abroad in the world, he may easily find abundance to satisfy all his inquiries.

The great conclusion from the whole, is, that the ministers of religion cannot be too cautious in avoiding the words which man's wisdom teacheth; nor too careful in comparing spiritual things with spiritual. Polemical divinity, no doubt, hath a tendency to lead us aside. The great point before us is very different. Instead of employing our time on the difficult topics of the Gospel, which concern few, it would serve the cause of the Gospel better, to endeavour by every means, as we are best able, to inculcate the important truths of religion, which so much concern us all the intention, and necessity of it-its graces, and high offers-its means of purifying our nature-its conditions, and awful sanctions. These are truths which, though well known, require daily inculcating, and placing in various lights. On examining therefore the whole

whole intention, and tenor of the Gospel-on comparing spiritual things with spiritual, we must be convinced, that the greatest service we can do to religion—and the best obedience we can shew to the Gospel, consists in our uniting in a conscientious endeavour to draw a corrupt age to the practice of godliness-keeping that which is committed to our trust, and avoiding profane and vain babblings, and oppositions of science, falsely so called; which too often spoil men through philosophy, and vain deceit, after the rudiments of the world, and not after Christ,

SERMON II.

On the Simplicity of the Gospel.

[Preached at Southampton, at the Visitation of Dr. STURGES, Chancellor of the Diocese.]

2 COR. xi. 3.

I FEAR, LEST BY ANY MEANS, AS THE SERPENT BEGUILED EVE THROUGH HIS SUBTILTY; SO YOUR MINDS SHOULD BE CORRUPTED FROM THE SIMPLICITY, THAT IS IN CHRIST.

ONE of the first objects of apostolical fear in the matter of religious corruption, was Judaism. The earliest converts were Jews; and they could not at once be brought to acknowledge the simplicity that is in Christ. Deep prejudices had taken root: the authority of Moses— their peculiar privileges-the grandeur of their temple-and splendor of its worship, had gotten possession of their earliest conceptions; and had filled their minds with ideas, which were not easily erased by the simplicity of the Gospel.

But

But though Judaism was the primary object of the apostle's fear, the passage before us leads. us to suppose, his apprehensions had here taken another turn, and were rather directed to the temptations of the world. We may consider it indeed, if we please, as prophecy. It has certainly the most genuine mark of prophecy-it has been exactly fulfilled. The simplicity of the Gospel, in its first age, could not be more corrupted by Judaism, than it has been since by a concurrence of other mischievous causes.

In the following discourse, I shall first touch upon a few of those causes which have corrupted the simplicity that is in Christ; and shall, secondly, inquire, what part the ministers of the Gospel should take in this matter. It is a subject neither new, nor curious. But if it be a common subject, it is, at least, a very interesting one; and can neither be too often reviewed, nor too deeply impressed.

I. To see how the simplicity that is in Christ, hath been corrupted, it may be necessary to inquire in what it consists. But the apostle hath not defined it; and therefore we may suppose, we are to gather a definition of it for ourselves.

Whoever