V. Whatever might be the manner in which the Apostles knew their own inspiration, the manner in which they proved it to others is taught in our text. This was by the power of miracles. St. Paul says, "I am made a minister of the gospel according to the gift of the grace of God by the effectual working of his power." To this evidence he often appeals for the truth of his Apostleship, and the divinity of his doctrine.

When God gives a revelation he gives sufficient demonstration that it is from him. Otherwise it could have no authority with rational and inquiring minds. He gave the dispensation of grace to the Apostles, that they might communicate it to the world; and he endowed them with the power of miracles, that their word might be received as divine, and might work effectually in them who heard it.

How wonderful is the love of God! We see his goodness in the common course of his Providence ; but more gloriously is his mercy displayed in the gospel, which opens a marvellous plan for the salvation of sinners. This plan was communicated to the Apostles by the inspiration of his Spirit, and confirmed by divers miracles according to his will.

What reverence is due to the sacred scriptures, which have been thus authenticated by a divine seal?

If God has been at such expense to give us a revelation, and to convince us of its authority, we ought to receive it with unwavering confidence, and to obey it with unreserved submission.

What we there find expressly taught and commanded, that let us believe and obey, how much soever it might have baffled the invention, or now surpasses the comprehension of human reason. We are not to believe without a reason for our faith, nor to act without a reason for our conduct; but we are bound to believe what God reveals, and to do what he commands, when we have evidence, that the command or revelation is

from him, even though the reason of the command should be unknown, or the matter revealed should be incomprehensible to us.

How absurd is it to imagine, that God will communicate to men, by inspiration, the knowledge of religion, since this may be obtained from the standing revelation which he has given us? The scriptures are able to make us wise to salvation, and to furnish us unto every good work. If neglecting these, we expect that religious knowledge will be communicated to us in a cheaper and easier way, we insult the divine good. ness, and expose ourselves to fatal delusions. Even in the days of the Apostles, God was not lavish of inspiration. He did not endow men immediately with that knowledge, which might be acquired by ordinary means. Cornelius was directed by a vision to send for Peter, who should teach him words, by which he might be saved. God could as easily have revealed to Cornelius the things by which he should be saved, as send an angel to inform him, where he might find an instructor. But God will honor his own institutions; and where these are sufficient, he will not supersede them by higher and more extraordinary measures.

Christians are dependent on, and indebted to a holy, divine influence in the religious life; but this ordinary influence of the Spirit does not immediately reveal to them new truths; it rather disposes their minds to regard and obey the truths already revealed. We are never, therefore, to follow implicitly an impression made on our minds; much less the impressions, which others pretend have been made on theirs; but we are to examine, by the word of God, every suggestion which is started within us, or communicated to us, and to obey or reject it, as it agrees, or disagrees with this standard."Believe not every Spirit, but try the Spirits." The scripture is to be our guide. The suggestions, or excitations of the Spirit are not to im

part to us the knowledge of duty, but to awaken our attention to duty already taught.

"Despise not prophesying;" or the stated preaching of the word. God has committed the dispensation of grace to his servants, that they may open and recommend it to others. If you would have the benefit of it, attend upon it in God's appointed way. In vain do you expect his grace, while you neglect the means, by which he is wont to communicate it. This is the voice of wisdom, " To you, O men, I call, and my voice is to the sons of men. Blessed is the man that heareth me, watching daily at my gates, and waiting at the posts of my doors. Whoso findeth me, findeth life, and shall obtain favor of the Lord; but he that sinneth against me, wrongeth his own soul. All who hate me, love death."

SERMON XVII.

The unsearchable Riches of Christ, preached for the instruction of Men.

EPHESIANS iii. 8, 9, 10.

Into me, who am less than the least of all Saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all men see what is the fellowship of the mystery, which, from the beginning of the world, hath been hid in God, who created all things by Jesus Christ; to the intent, that now unto principalities and powers in heavenly places might be known by the church the manifold wisdom of God.

IN the preceding verse the Apostle says, “He was made a minister according to the gift of the grace bestowed on him by the effectual working of God's power." The mention of his apostolic office awakens humble reflections on his past guilty life, and admiring thoughts of God's grace in employing him to preach the grand mysteries of the gospel for the instruction of men on earth, and even of angels in heaven.

The words read will lead us to contemplate the Apostle's deep sense of his unworthiness-his admiring apprehension, of God's grace-his elevated sentiments of the gospel-and his enlarged views of the design of his ministry.

I. We are to consider what a humble opinion the Apostle had of himself. "To me, who am less than the least of all saints, is this grace given.

In his abilities and gifts, he was not a whit behind the chiefest Apostles; and in sufferings he was more frequent, and in labors more abundant than they all. But in respect of worthiness, he esteemed them his superiors; for they had not, like him, persecuted the church, and they were in Christ, and became Apostles before him. Of himself he says, "Last of all, Christ was seen of me, as of one born out of due time; for I am the least of the Apostles, who am not meet to be called an Apostle, because I persecuted the church of God."

Good Christians in honor prefer one another, and esteem others better than themselves. They are more conversant, and better acquainted with themselves, than they can be with others. Their sins come nearer their hearts, and effect them more sensibly, than the sins of others can do. They are more disposed to extenuate and excuse the failings of their brethren, than their own; for their charity hopes all things, and can cover a multitude of sins.

True religion in the heart will produce selfabasing thoughts. If you see a man ostentatious of his religious experiences and godly works, and at the same time censorious of others, and disposed to exclude them from his fellowship, you may strongly suspect, that he has never felt the power of the gospel on his heart.

The true convert forgets not his former character. Paul calls himself the least of saints, because he had persecuted the church. The penitent reflects often on his past guilty life, that he may be more humble in himself, more thankful to God, more watchful against sin, more diligent in the practice of religion, and thus may make more suitable returns for God's abundant grace.