SERM. for he fent an apoftle with special commiffion IX. to inftruct him, and the Holy Ghost fell upon him even before his baptifm, he was a

devout man and one that feared God and
much alms to the people.

gave

Sincere Obedience the best Preparation for knowing the Truth.

John vii. 17.

If any Man will do his Will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself.

HE public teaching of our Saviour SERM. very often produced admiration and X. aftonishment in his hearers, though the generality of them were not converted. And as they could not help wondering at the wisdom with which he spoke, it was a matter of great fpeculation and inquiry among them, how he came by it, confidering what they knew of his education. That a man, who had never been inftructed in schools, but brought up obfcurely in the family of a tradesman without applying himself to the

Study

SERM. ftudy of letters, fhould difcover fuch a fuX. perior understanding, and a thorough and

more exact knowledge of the law and the prophets than the most learned fcribes had attained to; this was certainly a very amazing appearance. But the true folution of it himfelf gives in the words preceding my text: for when the Jews marvelled, as at the 15th verfe, faying, How knoweth this man letters, having never learned? Jefus answered, My doctrine is not mine, but his that fent me. It is not a doctrine of human learning and wisdom, which I attribute to my own invention and induftry, thereby feeking to eftablish my reputation as a celebrated teacher, but immediately communicated to me from God, whofe glory I aim at in the effectual reformation of men, not to please their curiofity, and acquire fame to myself.

But, here a very important queftion arose, How was this pretence fupported, and how did it appear that he was a meffenger immediately fent from heaven, and divinely inftructed to deliver his doctrine to the world? For if that were true, confequences of the greatest moment depended upon it, and he justly claimed a greater respect than what was due to the highest human abilities and

acquifitions.

acquifitions. For proof of it therefore, only SERM. two kinds of arguments could be adduced, X. and our Saviour infifted on both: The one, an external atteftation from heaven by a fignal divine interpofition for confirming what he faid. Thus, he appealed to the miraculous works which he wrought, demanding belief for their fakes; and to the evident accomplishment of ancient divine predictions in him. He called upon the Jews, to search the Scriptures, which they acknowledged to be divinely inspired, and the rule of their religion, and left the queftion to be decided by their teftimony. For, fays he, they are they which testify of me *. The other argument is taken from the nature and ten_ dency of the doctrine itself. If it be agreeable to the principles of natural religion, and worthy of God as its author; if it aims not at the selfish intereft of the teachers but the good of mankind, by giving them juft fentiments of the Deity, and of their duty; if it contains the most powerful motives to the practice of every virtue; this will prepare a well-difpofed mind to confider impartially, and receive readily the other argument, the external divine atteftation by miracles and prophecy, as plainly fhewing the interpo

John v. 39.

fition

SERM. fition of the power and wisdom of God, te X. recommend it.

But, the prevailing diffaffection of men to ftrict virtue, and their ftrong prejudices against the purity of its moral precepts, furnifhed the grand objections against the chriftian religion, and were the real caufes of their not believing it. So our Saviour fays, *This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. And in the text, If any man will do bis will, he fhall know of the doctrine whether it be of God, or whether I speak of my felf. This is certainly a fair and reasonable iffue, to put the credit of christianity, or any pretended divine revelation upon. If a man be an enemy to God, and to righteousness in his mind, by wicked works, he cannot be a competent judge. How can he fall in with a revelation, which is supposed to be an improvement upon the dictates of natural religion, and to carry virtue and goodness higher than human reafon could do without it; how can he fall in with it, who is averse to natural religion, and virtue itfelf, as taught by the light of nature?

But if any one

John iii. 19.