complex Confideration of the Law, that was before him, and the Degree of Reason, which he had to apply it.

This great Difficulty therefore, I befeech you, trust with God; and doubt not but that the righteous Judge of the World will do righteously.

DISCOURSE II.

EPHESIANS ii. 18.

**

For through him we both have an Access by one Spirit unto the Father.

T

GHESE Words, rightly understood, will give us a distinct Conception of the Nature of the Chriftian Religion, as it ftands distinguished from all others, whether Natural, or pretending to Revelation. All Religions pretend to give Accefs to God, by instructing Men in what Manner to approach him by Prayer and Supplication: How to please him, and obtain his Favour and Protection, by fuch Works

C 4

Works as each Religion accounts to be holy and acceptable to God: And how to reconcile ourselves to him, after having offended him by our Tranfgreffions, through Sorrow and Repentance, or fuch other Means as have been devised and inftituted as effectual to this End. But the Accefs to God, which the Gospel opens to us, is to be had only under the Guidance and Direction of God's Holy Spirit, and in the Name, and through the Mediation, of God's own Son. This Access is the only one which the Christian Religion knows any thing of; for we cannot come to God, but by his Holy Spirit, and through his Son: And this is what no other Religion does or can pretend to.

The End of all Religion is manifeftly this, To please God by ferving him according to his Will, in order to obtain of him Happiness in this World and in the next: For the Belief that God is the Governor of the World, and the Giver of every good Thing, is the Foundation of all the religious Worship and Honour which are paid to him. All Religions being thus far the fame, they differ when they come to prescribe the Method, and to appoint the proper

Means

Means by which God is to be ferved and applied to.

Two Things there are, which must neceffarily be regarded in the Choice and Appointment of thefe Means; the Holiness and Majefty of God, and the Nature and Condition of Man: For unless the Means prescribed are fuch as are fuitable to the Holiness and Majefty of God, he can never be pleased by them; for whatever is contrary to his Holiness, or injurious to his Majefty, must ever be an Abomination to him. On the other hand, the Means of Religion must likewise be adapted to the Use of Man, must be fuch as he can practise, and fuch as, his present Condition considered, will enable him to ferve God acceptably; for without this, how proper foever the Means may be in themselves, yet they can

be of no Ufe or Service to him.

If we examine all the Schemes of Religion which either prevail in those Parts of the World where the Gofpel is unknown, or which are set up in Oppofition to the Gospel where it is known, we fhall find that they fplit upon one or other of these Rocks. The Gentile Religion is inconfiftent with the Holiness of God, as mixing impure Rites

and