then it may be proper to make a few observations concerning the necessity and excellence of divine revelation, which will be a farther manifestation of the divine goodness. When we consider, that the great, first cause has not only given existence to matter, but also to mind, we may conclude, that a revelation from God to man is possible. Surely he, who created intelligent beings, can reveal himself to them, or excite ideas in their minds by his immediate agency without the intervention of means or second causes. The same power, which created the human mind by an immediate, positive agency, can furnish the mind with clear and distinct ideas by the same agency, which is implied in the term, revelation. And truly a revelation from God to man is very desirable. Our first parents, in a state of innocency, might reason from the works of creation and providence, that their Creator is great, powerful, intelligent, and benevolent; and that they ought to love a being so glorious and munificent. But, without a revelation from God, it does not appear, that they would know, how they should worship him, that they might express their love in the most suitable manner: Neither could they know, whether their Creator designed them for immortality. And, if they should believe this, they could not tell, whether this world would be their eternal home, or whether they should enter another state of existence. When they felt hunger, they might draw some rational conclusions, that it would be lawful for them to partake of the fruits of the earth for their support; but could they safely infer, that they might take the beasts of the field for food? How could they determine with certainty, that the animals of the earth, although in different grades below them, were not rational, accountable, and immortal creatures? Even in the primitive state of uprightness a revelation was desirable and needful: but far more so, since mankind are in a fallen, blinded, and ruined condition; for it makes known the only possible way of salvation. Would we be sensible of the great importance of a

divine revelation, we should not only turn our thoughts to those who enjoy it, and all the advantages arising from it; but we should contemplate the deplorable situation of those, who are destitute of its enlightening influence. That many of the nations or tribes of the earth, are, at present, in a benighted, forlorn condition, no person of information can deny, and the same might be said concerning all past ages. When we consider the strange worship of Heathen nations, and their base and scandalous sacrifices, for the making of an atonement for sin, that they may pacify their offended deities, we have existing evidence of the necessity of a divine revelation to point out to lost man the way of salvation. Without such a divine gift, fallen, guilty man could not certainly tell, whether a holy and righteous God could forgive sinners; or, if he could, whether he would grant pardon, and on what terms. They could have no certainty merely by repenting; and they could not possibly tell what atonement would be necessary. This required wisdom far beyond that of men or of angels. Moreover the contents of the sacred writings serve to evince their divine original. The things revealed are perfectly credible and consistent, and form an extensive and harmonious scheme. The doctrines and duties revealed are not repugnant to the law of nature, but consonant to reason and conscience. Finite, short sighted man may imagine, that the sacred volume contains many unnecessary things, that are not worthy to be included in a reve lation from God. But, although some make objections to the sacred writings, because they do not exactly accord to their notions; nevertheless they do the same concerning the works of creation and providence. And as they do not see the wisdom of many of the works of nature, hence an argument may be derived in favour of the authenticity of the sacred writings; because they were given to man gradually and analagous in a manner to the other works of God.

Also from the fulfilment of prophecies may be derived a convincing argument to show, that revelation is truly divine. Finite beings can only conjecture, they cannot certainly foretell what things or events will come to pass. To have a perfect view of futurity, or to foreknow the events, which are to take place, is the prerogative of Deity. Hence the completion of the prophecies carries convincing evidence, that the writers were divinely inspired. Many important events, and to human view improbable, have been foretold and fulfiled, even in the minutest circumstances. Moreover many important miracles have been wrought as a confirmation of the reality of revelation being divine. Miracles were effected on publick occasions, and they appealed immediately to the senses of men, as this was the highest kind of evidence, which could be given or demanded. They were wrought for very important purposes, and they tended to show, that the messages which the inspired penman delivered, were revealed to them from heaven, and should be received as coming with the declaration and authority of Jehovah.

2nd. This subject may lead us to see the odious nature and destructive tendency of sin. How has it changed both the moral and natural world, and what dreadful devastations has it made. What a sad

alteration has it produced in the condition of man, and in the very animals as well as in the earth itself. Every groan, or painful sensation, and all the woes of the earth, announce sin to be exceedingly sinful. They are not mere calamities sent upon feeble and innocent mortals, but the judgements of heaven, upon an ungodly world, who seek any thing rather than to know, love, and serve the only living and true God.

3rd. How are gratitude and praise due to God. What a mercy, that man, ruined by sin, may be delivered from its dominion here, and from its curse hereafter. What a privilege, that the soul may be renewed by grace, enjoy the communion of its maker.

and, at last, be for ever blessed with the fulness of his love. Is any one afflicted with the various calamities of life? How should hope beam in his soul, that he may be delivered from temporal and eternal evils. How should he seek to be an inhabitant of the new heavens and new earth, wherein dwelleth righteousness, and where all things are in perfection the most consummate and glorious. Amen.

SERMON II.

IDENTITY OF THE HUMAN RACE.

Acts, xvii. 26.

And hath made of one blood all nations of men for to dwell on all the face of the earth.

THE word of God is indeed a treasure of goodly pearls. In its vast resources may be found the richest jewels, and the most costly diamonds. To the cultivator of the earth it presents a field of immense value; and to the merchant, the choicest goods, and the most durable riches. To the wise are exhibited rich stores of hidden wisdom; and the simple are invited to receive instruction, and lay hold on understanding. Beauty and sublimity adorn its sacred pages, and invite the scholar to come, improve his taste, and attain the highest refinement of his mind. In the divine word the hungry soul may obtain the choicest food; the weary find rest; and the thirsty, drink of the waters of salvation from the river of life. The poor may be made rich; the beggar wear a crown; and frail mortals be clothed with glorious immortality. The sacred writings abound with the most able instructions, that we may wisely order our conduct in time; but their chief value must be estimated from those important truths, which relate to eternity. All the doctrines and duties, taught in the Bible, are harmonious. They are all closely connected with each other; and necessary to form a complete system, that man may be instructed in all those things which may exalt the dignity of his nature. And no general truth can be taken away, without breaking the great chain of