the mysteries of Faith and fubjects of Human Speculation. The former are only known to us inasmuch as they are revealed by the Spirit of God, Beyond the mere letter of his communications on any of these fubjects, separately weighed, and carefully compared with other texts that are connected with it, and the neceffary confequences plainly deduced, we cannot at all hope to fucceed in any enquiry into them during this life. Human Ideas, and much more, human Words, are derived from Things of this World, and are the result only of human Experience and Reflection. Thefe lead us no farther, even in those matters which are the daily objects of our fenfes, than to a very limited and imperfect apprehenfion of them; fuch indeed only as is instrumental to the needs, conveniencies, and pleafures of this life. Is it not plain therefore that fuch language and reafonings as are inadequate to a perfect knowledge of these things, must be more, far more inadequate to the mysteries of Heaven? And as these mysteries are neceffarily revealed to us by fuch means, it is evident that an imperfect communication must be all that was defigned, forafmuch as they can convey to us only that knowledge of heavenly things, which is founded on the fimilitude between them and earthly things, a fimilitude infinitely difproportioned both in kind and degree. Thus these myfteries

myfteries also, as it hath been observed of the mysteries of the natural world, are understood no farther than the good of man requires than his edification in righteoufnefs demands; and can not in the nature of things become the subject of human reasoning and investigation.

As therefore it has been fhewn, on a former occafion, that Faith is generally neceffary to Knowledge, fo is it more especially to the Knowledge, as far as it is now attainable, of the glorious truths, by the revelation of which, life and immortality are brought to light.

May we adopt that Humility and Caution in the confideration of its fubjects, which have been enjoined by the authority of the great Apostle! May they keep from us that confufion and those errors, in which a prefumptuous depraved philofophy has ever plunged all who tranfgrefs them, and determine us to "ceafe from the inftruction

that causeth to err from the words of know"ledge!"'* For they will then not fail to fecure to us those infinitely valuable ends, which the Gofpel was defigned to produce in its profeflors, Truth of Opinion, and Happiness of Mind; fince leading us unto a found Faith with the

* Prov. xix. 27.

Knowledge

Knowledge of our Duty to God and Man, they will direct and enable us to keep it, "in the "Unity of Spirit, in the Bond of Peace, and Righteousness of Life.”

HA

God.

AVING confidered the queftion of the objects of our Faith, regarded abstractedly as fpeculative truths, I should proceed to treat of the acceffion of credibility derived from the Effects which they tend to and are able to produce. But on this question the text I have now read is fufficient, and excufes the labour; especially when the context alfo is taken into view. The whole chapter indeed is that eulogy on Faith which we ought to have framed. But this especial inftance of the affumption of Enoch unto eternal life, and the reasoning used thereon. are peculiarly available to our defign. The whole paffage is in these words: " By Faith

"Enoch was tranflated that he should not fee

"death;

"death; and was not found, becaufe God had "tranflated him. For before his tranflation he "had this testimony that he pleased God. But "without Faith it is impoffible to please Him: "for he that cometh to God must believe that "He is, and that He is a rewarder of them that diligently feek Him:" or, as the argument may be shortly expreffed, It is impoffible to please God without believing that He is, and that He is a rewarder of them that diligently feek Him.

On fo plain an affertion it is needless to expatiate and I fhall only say that if, as is most true, to please Almighty God be as it were the only object to man, and there be only one way to do so, the question of the Utility of our Faith is at once determined. For if in these early times before the Law, the imperfect system of Faith imparted could hold out a fufficient information to men, furely the Gospel, the perfection and crown of all preceding dispensations, most abundantly declares to us that “God is, "and is indeed a rewarder," even to eternal life, "of fuch as diligently feek him." Thus therefore the credibility of the articles of our Faith is gloriously confirmed by their effects, the acceptable obedience they enable men to perform, and the heavenly prize they have enfured to that obedience. As Enoch obtained this bleffednefs,