trines was essential to the holiness, and so to the happiness of such a soul; we shall not then entertain a vain notion of exacting by force these rights of God of his creature. For, first, the same proportion, which renders a certain number of ideas as essential to the happiness of an intelligent mind, renders this number of ideas so clear, that they establish themselves and need no imposition. Secondly, The nature of faith does not admit of imposition; it signifies nothing to say, Kings command it; if angels commanded it, they would require an impossibility, and exact that of me, which they themselves could not perform. Thirdly, God has appointed no means to enforce belief, he has nominated no vicegerents to do this, he has expressly forbidden the attempt. Fourthly, The means that one man must employ to impose his creed on another, are all nefarious, and damn a sinner to make a saint. Fifthly, Imposition of human creeds has produced so much mischief in the world, so many divisions among Christians, and so many execrable actions, attended with no one good end to religion, that the repetition of this crime would argue a soul infested with the grossest ignorance, or the most stubborn obstinacy imaginable. Sixthly, Dominion over conscience is that part of God's empire, of which he is most jealous. The imposition of a human creed is a third action, and before any man can perform it, he must do two other exploits, he must usurp the throne, and claim the slave, How many more reasons might be added! From a cool examination of the nature of God-the nature of man-the nature of Christianity-the na

ture of all powers within the compass of human thought to employ-the history of past times-the state of the present-in a word, of every idea, that belongs to the imposition of a human creed, we venture to affirm, the attempt is irrational, unscriptural, impracticable, impossible. Creed is belief, and the production of belief by penal sanction neither is, nor was, nor is to come. The project never entered the mind of a professor of any science, except that of theology. It is high time, theologists should explode it. The glorious pretence of establishing by force implicit belief should be left to the little tyrant of a country school; let him lay down dry documents, gird false rules close about other men's sons, lash docility into vanity, stupidity or madness, and justify his violence by spluttering, Sic volo, sic jubeo, stat pro ratione voluntas.

Were Christians sincere in their professions of moderation, candour, and love, they would settle this preliminary article of IMPOSITION, and, this given up, there would be nothing else to dispute. Our objections lie neither against surplice nor service-book: but against the imposition of them. Let one party of Christians worship God as their consciences direct but let other parties forfeit nothing for doing the same. It may appear conjectural: but it is sin-. cerely true, theological war is the most futile and expensive contest, theological peace the cheapest acquisition in the world.

Although the distinction of a divine revelation from a human explication is just and necessary, although the principles of analogy, proportion, and

perfection, are undeniable, and although, considered as a theory, the nature and necessity of universal toleration will be allowed to be as clear and demonstrative as possible, yet, we are well aware, the allowance of these articles in all their fair, just, necessary consequences would be so inimical to many dispositions, and so effectually subversive of so many selfish interested systems, that we entertain no hopes of ever seeing the theory generally reduced to practice. Heaven may exhibit a scene of universal love, and it is glorious to Christianity to propose it ; it is an idea replete with extatick joy, and, thanks be to God, it is more than an idea, it is a law in many Christian churches, alas! little known, and less imitated by the rest of their brethren. There is a remnant of Jacob in the midst of many people, as a den from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men, Micah v. 7. These may cheerfully adopt the prophet's exultation, Rejoice not against me, O mine enemy! If I fall, I shall arise; when I sit in darkness the Lord shall be a light unto me, he will bring me forth to the light, and I shall behold his righteousness, chap. vii. 8. In the day that my walls are to be built, in that day shall human decrees concerning conscience be far removed, ver. 11.

On these general principles the sermons in this volume are selected, and on these the reader will at once perceive why it does not contain the whole system of any one subscriber, or the whole system of the author. Each contains primary truths, which all allow, and secondary explications, which some be

lieve, which others doubt, and which some deny. I have not been able to form the volume wholly on this plan: but I have endeavoured to approach it as nearly as my materials would permit.

The first sermon is introductory, and exhibits Jesus Christ on the throne in the Christian church, solely vested with legislative and executive power, prohibiting the exercise of either in cases of religion and conscience to all mankind. The twelve following sermons propose four objects to our contemplation, as Christianity represents them. The first is man, in his natural dignity, his providential appointment, and his moral inability. The second is Jesus Christ mediating between God and men, and opening by what he did or suffered our access to immortal felicity. The sermon on the dignity of our Lord, in this part, will be considered by some as a principal essential doctrine, while others will account it Mr. Saurin's explication of a doctrine of eneffable dignity, which they allow but which they explain in another manner. The third object proposed is the mode of participating the benefits of Christ's mediation, as faith, repentance, ands o on. The fourth consists of motive objects of Christianity; so I venture to call the Christian doctrines of judgment, heaven, and hell, belief of which gives animation and energy to action. The last sermon is recapitulatory, and proves, that variety is compatible with uniformity, yea, that uniformity necessarily produceth variety. When I call this volume, Sermons on the principal doctrines of Christianity, I mean to affirm, it contains a general view of the most obvious, and the

least disputable articles of Christian theology, according to the notions of the French reformed churches.

I have only to add my sincere prayers to the God of all grace, that he may enable us all to put on this armour of God, that we may be able to withstand in this evil day, and, having done all, to stand; for we wrestle against the rulers of the darkness of this world, against spiritual wickedness in high places, Eph. vi. 11, 12, 13. May he grant, that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, andcunning craftiness, whereby they lie in wait to deceive, Eph. iv. 14, 15. SPEAKING THE TRUTH IN LOVE, may we grow up into him in all things, who is the head, even Christ, to whom alone be DOMINION OVER CONSCIENCE, for ever and ever! Amen.

CHESTERTON,
July 10, 1777.

R. R.