contested among the learned Heathens. Many of them wished it to be true: some of them suspected it to be true: but I think I am correct in affirming, that not one of them can with propriety, be said to have believed it to be true. It was reserved for the Son of God to bring life and immortality to light by the gospel; to certify the doubting, trembling soul that she should survive the wreck of her material tenement, and live forever.

Very little more than a superficial observation of the world and what passes in it, may suffice to shew that, with respect to intellectual and spiritual things, it is the theatre of disorder and irregularity. But on the origin and extent of that disorder and irregularity—on the cause and magnitude of those evils both physical and moral, which disfigure the creation of God-natural religion is, and cannot but be silent. The knowledge of these, however, is of the last importance; as it serves to vindicate and illustrate the proceedures of divine providence in the present state, and disposes us to avail ourselves of those means which God has been pleased to announce for the recovery of our lost virtue and happiness. We must believe and know that the disease under which we labour is rooted in our system, and threatens to destroy, or, at least, to impair it, before we will either seek after a remedy, or use it when found.

The religion of nature allows us to hope that repentance may protect us against punishment, but not to believe that it will so protect us; still less does it authorize the expectation that repentance will place us in the condition of those who have never sinned.

From the religion of nature we may perhaps, learn the placability of the divine Being; but we cannot learn from it whether any, or if any, what atonement, or sacrifice, or propitiation may be necessary to avert his just displeasure against our sins.

There is one point on which this natural religion is perfectly barren of information--on which it throws not the

most feeble glimmering of light-I mean the resurrection of the body. This is an article of pure faith-a doctrine, which reason never could have discovered; but which, when established by well attested revelation, converted and enlightened reason submissively and gratefully receives. If any apprehensions of this truth existed without the pale of God's covenanted people, they can only be regarded as the feeble vestiges of primitive faith--the traditionary remains of original revelation. When the wise and polished Athenians "heard" St. Paul* discourse "of the resurrection of the dead, some mocked; and others said we will hear thee again of this matter.”

Natural religion, thus uncertain--thus dark and obscure -opposes an ineffectual shield against the terrors of death. Reflect for a moment on the condition of the man, who, with no higher attainments than such as he derives from this source, finds himself placed on the connecting point between time and eternity: life, with its tender ties and bland enjoyments, receding, and the darkness of the grave, with all its attendant horrours of suspense and fearful surmise, gathering fast about him. The household charities muster around the departing spirit. The wife and infant cling to the heart and intertwine themselves with its every string. Shall I see them no more forever? Must love and happiness expire? The light that shews me affection in anguish, is it, or is it not to revisit these eyes? ence, is our separation to another state of being? If there is, what is to become of Conscience has long since told me that I am a sinner; and I have endeavoured to repent of my offences. But can repentance save me? Can repentance blot out the handwriting of accusation, and snatch me from deserved punishment? Is Heaven ready to pardon? Does Heaven require expiation for its violated laws? What shall be my propitiatory offering? Wherewithal shall I come before the Lord,

*Acts, xvii. 32.

Objects dear to me as my existbe eternal? Or is there, indeed,

and bow myself before the high God? Who will be my advocate? O, for some arm to pluck the sting of death! O, for some conquerour to triumph over the grave, and lead captivity captive!

Thus do the teachings of nature fall short of that perfection of religious knowledge which is indispensable to the best interests of mankind. Thus are they inadequate to satisfy our wants--to strengthen our infirmities-to lead us to Heaven.

Let no one imagine however, that they are devoid of utility. Although natural religion cannot do every thing for us, yet it is very far from being unimportant. What was said in the former part of this discourse, has shewn that it is amply sufficient to convict men of transgression, and to represent them in their own eyes as inexcusable for their sins: and from this we may easily collect, that it is our best preparative for the reception of the superiour light of divine communications: that in proportion as men possess it in purity and power will be their disposition to submit to revealed truth, and their qualification to enjoy and improve the advantages of heavenly tuition. Accordingly, to use the words of an eminent writer,* "we find, in fact, that where there was any thing of the knowledge of the true God, either by light of nature, or by tradition, there the gospel was soonest received; the minds of men were better fitted and prepared for faith in Christ the Son of God, by this degree of knowledge of God the Father."

I will conclude with a few words of improvement. And, FIRST.-I observe that there is a measure of respect due to what is called the religion of nature; and to refuse, or withhold it, does no service to the cause of revelation. Whatever religious system purports to be a revelation from God, must, to a certain extent, submit to be tested by those universal impressions which are made upon the human mind by the exercise of its own reasoning faculty. Thus, sup

* Dr. Watts.

pose that a religious system should be offered to our faith containing doctrines and precepts at war with the plainest notions of justice and equity; would not these notions at once prompt us to doubt, or rather to deny that the system proposed, came from God; and consequently, to reject it? The truth is, natural religion, considered as a series of deductions made by the efforts of the understanding, is to be traced to the same divine source whence revelation confessedly emanates. Reason is the candle of the Lord in man. Let no one, therefore, imagine that he honours the great fountain of light and truth, by magnifying one of his gifts at the expense of another. All his ways are ways of wisdom; and all his works minister to the glory of his name. But,

SECOND.--I am sorry to say that there is much more need to caution men against an over weaning deference to natural religion, than against the opposite error. Strange as it may seem, and disgraceful as it undoubtedly is to the human understanding, there are those who turn in disgust from the splendour of heavenly wisdom, or convert the very gifts of revelation into engines by which to assault its strong holds. Availing themselves of knowledge which they obtain solely from the teachings of the inspired servants of God, they straitway become wiser in their own conceit than their instructors; assert the sufficiency of natural light; and boast that by the strength of their own reason they have elicited truths for which they are indebted to the Bible alone; and which the exalted intellect of a Socrates, a Plato, or a Tully, was unable to discover. Absurd! to choose a glimmering, rather than a blazing light. The bat and the owl prefer the twinkling of a star, or darkness itself, to the solar glory: and none but the fool, who is even disposed in his heart to say there is no God, will forsake certainty for doubt; the meridian lustre of truth, for the obscure intimations of probability.

Pleasant, my brethren, are the places in which our lot is

cast; and goodly is the heritage which we possess! The Heathen prostrates himself in stupid and ineffectual worship before the shrine of his dumb idol. The world by wisdom knoweth not God. But the day-spring from on high hath . visited us: on us the Son of righteousness hath arisen with healing under his wings: the night of ignorance hath retired; and the clouds of uncertainty no longer rest upon the face of day. What shall we render to the Lord for all his benefits? for that law of his which is perfect, converting the soul: that testimony which is sure, making wise the simple: those statutes which are right, rejoicing the heart: that commandment which is pure, enlightening the eyes?* In every case which the religion of nature leaves doubtful, the religion of the Bible makes plain our way before us. The unity of God; his moral attributes; the cause of those mixtures of good and evil which characterize the dispensations of his providence; his placability; the means of reconciliation with him; the efficacy and happy consequences of repentance; the immortality of the soul; the resurrection of the body; the eternal life of the righteous; the everlasting destruction of the wicked; such are the truths which we learn from the sure word of inspiration; such the motives to deter from sin, the allurements to persuade to virtue, held out by the religion of the Bible.

Soon may these truths be known to the wide world! Soon may these motives and these allurements be published to every descendant of Adam! Son of God! soon may the Heathen be given to thee for thine inheritance, and the uttermost parts of the earth for thy possession! that the nations may learn war no more-that the habitations of cruelty, may echo the song of praise and thanksgiving--that those who sit in darkness and in the shadow of spiritual death, may exult in the inextinguishable light of Heaven--and that righteousness and peace and joy in the Holy Ghost may descend and abide forever in the regenerated dwellings of mankind!-AMEN!

• Psalm, xix. 7. 8.