tion of his grace, because it opens the way in which sinners may become partakers of his grace.

The grace which the gospel offers is pardon and glory. This grace is offered without distinction, to one as well as another, in the same way, and on the same terms. It is dispensed through the Redeemer, who gave himself a ransom for sinners. The terms of pardon are repentance toward God, and faith toward our Lord Jesus Christ. Sinners are brought to a compliance with these terms by means of the gospel, which is rendered effectual by the attendant operations of the Spirit. The Apostle says, "The gospel is the power of God to salvation to every one that believeth, for therein the righteousness of God is revealed from faith to faith, and the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." He speaks of his preaching, as mighty through God to the pulling down of strong holds, to the humbling of every high thing which exalts itself against the knowl edge of God, and to the reducing of every thought to the obedience of Christ. He taught that men must re pent and turn to God and do works meet for repent ance, assuring them, that thus they should obtain the forgiveness of sins, and an inheritance among them who are sanctified, by faith in Christ. As the gospel is the word of salvation sent to a sinful race, so herein is proclaimed the forgiveness of sins, in such full and universal terms, that all who believe may be assured, that they shall be justified from all their sins, and be made heirs of eternal life.

Now if we are under such a dispensation of grace, How inexcusable are the impenitent, and how amazing will be the punishment of those who finally perish in their guilt?

The gospel supposes us to be lost and helpless; and such we certainly are. If we were not such, we should need no salvation. If we are such, how joy. fully should we hear, and how thankfully embrace the

dispensation of the grace of God? Are we unworthy creatures? How happy it is that God deals with us in a way of grace ! Have we no righteousness on which to ground a claim for the remission of past sins? How happy it is, that Jesus the Son of God has made reconciliation for iniquity, and brought in everlasting rightCousness! Are our sins great and numerous ? How happy it is, that the righteousness of God, through the faith of Christ, is unto all, and upon all them that believe, and there is no difference! Do we feel the power of corruption, and the weakness of nature? How happy it is, that God's grace is sufficient for us, and that we may come boldly to his throne for grace to help in time of need? Do we find that the serious sentiments, and virtuous resolutions awakened in us, too easily slumber and die away? How happy it is, that God gives us line upon line, and precept upon precept! And what-Shall we treat with cold indifference and neglect all this kind and wonderful provision? Can we suppose, there is no danger in trampling on the gifts of divine love, and spurning the of fers of eternal salvation? The Apostle has given, and let us take the warning, that "despisers of the gospel will wonder and perish."

HI. The Apostle says, This dispensation was committed to him for the benefit of mankind. "The dispensation of the grace of God is given to you ward."

He was allowed of God to be put in trust with the gospel. This was a trust committed to him by the will of God-not a power arrogated by his own presumption. "He was an Apostle not of men, neither by man, but by Jesus Christ, and God the Father." And "the gospel which he preached was not after man, neither received he it of man; but was taught it by the revelation of Jesus Christ."

Few men ever possessed higher accomplishments than Paul. His natural abilities were great; his education was superior; the manner of his conversion

was extraordinary; the grace bestowed upon him was abundant. But on neither of these grounds did he assume the work of the preacher. He waited till he was regularly called and authorized to it. He was first informed by Ananias, that he was one whom Christ had chosen to bear his name among the Gentiles. But he did not venture to act on this information, before he had evidence that it was from heaven. To prove this, Ananias performed a miracle. Paul's first ministrations were among the disciples at Damascus, who had been witnesses of the remarkable circumstances of his conversion and call. He afterwards joined himself to the Apostles. But, in order to his admission into their fraternity, he adduced competent testimony. For a while he was with them coming in, and going out at Jerusalem. Before he went forth to preach the gospel among the Gentiles, he was solemnly separated to the work by the prophets and teachers at Antioch, who fasted, and prayed, and laid their hands on him, and sent him away. Paul, being thus ordained, afterward ordained others; and he charged them to commit to faithful men the things which they had received from

him.

Paul, you see, did not rely on a secret, internal call, as what alone would warrant him to commence a preacher. He carefully conformed to the order which Christ has instituted in his church. He instructed Timothy and Titus to do likewise. Ministers, then, in this day, are not to ground their warrant to preach the gospel on any immediate revelation. Nothing of this kind is now to be expected. If they should pretend to this, it would be no warrant for others to receive them in their assumed character, and consequently, no warrant for them to assume it, unless they can by miracles prove to the world the reality of the pretended revelation.

The gospel has pointed out the qualifications neces sary for teachers of religion, and the manner in which

they are to be inducted into office. When a man desires the office of a bishop, possesses the requisite out bishop, possesses qualifications, and is not only called thereto by the brethren, but recommended also by the elders of the church, then he is warranted to act in the character of a gospel bishop.

IV. Paul speaks of the knowledge of the gospel as communicated to him by revelation. "God by revelation made known to me the mystery, which, in other ages, was not made known to the sons of men, as it is now revealed to his holy Apostles and Prophets by the Spirit."

We are not to suppose, that every thing, which the Apostles preached or wrote, was communicated to them by immediate inspiration. Many things they learned from the writings of the Old Testament; and from the personal instructions of Christ. And the Spirit was sent to bring all things to their remembrance, as well as to teach them all things, which they should farther need to learn. Many of Christ's personal instructions were doubtless communicated to Paul, by those Apostles who conversed with the Lord in the days of his flesh.

In the 7th chapter of the first epistle to the Corinthians, our Apostle uses such expressions as these; "I speak by permission-not by commandment.". "I speak, not the Lord."-" I have no commandment, but I give my judgment." Hence some would infer, that Paul often spake only by the dictates of his own reason, and without any divine influence; so that he was in doubt himself, whether he spake agreeably to the will of God. But this certainly cannot be his meaning; for he says, "I give my judgment as one who hath obtained mercy of the Lord to be faithfulas one that hath the Spirit of God-and the mind of Christ-and the things which I write, are the commandments of the Lord."But he means that Christ, in his personal instructions, had given no deciVOL. III.

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sion on the subject in question, but had left it to be determined by his Apostles under the direction of the Spirit, which was to lead them into all truth. He speaks, not by way of distinction between his own private judgment, and divine inspiration; but by way of distinction between that which was taught by the Spirit, and that which Christ taught by commandment when he was on earth. In the last verse, he says, "I think I have the Spirit of God." This is not an inti mation of doubt, whether he had the Spirit; but an expression of his confidence, and an appeal to the Corinthians, that he had it; for the word should be rendered, not, I think, but I appear to have the Spirit. This appeal to them he again renews. "Am I not an Apostle ?-If I am not an Apostle to others, doubt. less I am to you; for the seal of mine Apostleship are ye in the Lord."-" Truly the signs of an Apostle were wrought among you in wonders and mighty deeds."

God was not at the expense of inspiration to teach Apostles those things which they knew, or might know, by other means in their hands. But where actual knowledge, and the means of obtaining it were wanting, there inspiration supplied the defect.

It is not necessary for us to know the nature of this inspiration, or the manner in which the Apostles were assured of its divinity. If we believe there is an infinite and all perfect Spirit, which possesses our reins, and even pervades universal nature, we must believe, he can reveal his will to men, by such an immediate influence, as shall carry its own evidence, and leave on the mind no possible doubt of its reality. We can speak to men in such a manner, that they shall certainly know we speak to them, and shall perfectly understand our meaning. If we deny the possibility of a certain inspiration from God, we deny that power to him, which we ourselves possess. But,