We see, then, that liberality of sentiment essentially belongs to true religion; and that bigotry, hatred and envy among Christians debase their character, and scandalize their profession. We should entertain exalted thoughts of the divine goodness: Such thoughts enlarge the mind and liberalize the feelings. We should consider the whole human race as the care of God's Providence ; and remember, that, while they partake of his kindness, they deserve not our hatred. We should look on our fellow men as sharers in the same nature, subject to the same sensations, and capable of the same happiness with ourselves; and ever be disposed to do to them, as we desire they should do to us. We should ever entertain favorable sentiments, where nothing appears to forbid them. While we are industrious to promote piety, correct error, and convert sinners, we should be careful that our zeal urge us not to measures inconsistent with peace and charity, and subversive of order and religion. While we are concerned to rectify mistaken sentiments, and reform irregular manners in others, we must ourselves be open to conviction and patient of reproof. While we attempt to wipe the mote out of a brother's eye, we must consider that the eye is tender and sensible; we must touch it with a gentle hand, lest we irritate and enflame the part, which we pretend to relieve. We should suffer no worldly motives to control us in our religious conduct; but act under a solemn sense of that amazing futurity which awaits us and all the human race. If we are governed in our religion by worldly ends, we shall hate and malign those who differ from us, just for the same reason, that a man of avarice or ambition, hates his competitors in trade, or his rivals for preferment. But if our minds are deeply impressed with a sense of God's supreme government and impartial judgment, we shall be chiefly solicitous to approve ourselves to him; we shall rejoice when we see religion prevail among our fellow sinners, whoever

they are; we shall be pleased with the appearance of real virtue and piety in those, who may not in all points think with us; we shall choose to hope the best we can of doubtful characters; we shall be more ready to condemn our own real faults, than to censure the suspected faults of our brethren. We shall not imitate the men of the world, who endeavor to pull down a competitor, that they may rise on his ruins; but shall imitate the liberal spirit of the Apostles, who labored to build up, in every place, the common interest of Christ's kingdom. True religion is pure and peacea ble: It rejoices not in iniquity, but rejoices in the truth: It envies not, nor behaves itself unseemly: It believes all things, and hopes all things. I proceed to observe, secondly,

II. The gospel is "a dispensation of the grace of God." So the Apostle here calls it.

It is

It is a discovery of that method, which the wisdom of God has chosen for dispensing his grace and mercy toward fallen men, in order to their recovery from sin and death, and their final salvation in heaven. called the gospel of God, as it originated in his good pleasure; and the gospel of Christ, as he is the imme diate author of it, and as his doctrines and works, his life and death, his resurrection and ascension, and the blessings procured by him, are the subjects on which it principally treats. It is called the word of salvation, as it proclaims the offers, and states the terms of salvation; and the gospel of peace, as it discovers the way in which sinners may be reconciled to God, and obtain peace with him. It is said to be the power of God to salvation, because, while it brings salvation, it proposes the most powerful motives to persuade, and assistances to encourage sinners to accept it. It is called the gospel of the grace of God, because it proceeds from his self moving goodness, and manifests his abundant mercy to sinful creatures; and the dispensa

tion of his

because it opens

in which

the way grace, 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 heavenagainst 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 knowledge of God, and to the reducing of every thought to the obedience of Christ. He taught that men must repent and turn to God and do works meet for repentance, 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 amaz-. ing 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 righteousness! 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."

III. The Apostle says, This dispensation was com mitted 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 Erst 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 necessary for teachers of religion, and the manner in which