er been able to convince mankind that they possessed this superiority of character. Nor have either had any considerable success in gaining followers, except among those who were plainly unwilling to follow Christ.

At the same time, the language in which they have delivered their opinions, has been less clear, definite, and satisfactory, than that of the Scriptures. Technical or philosophical language is certainly capable of being so used, as to express the doctrines of mere philosophy and the truths of science, appropriately so called, especially of physical science, with more precision than the common language of men. Had the theology of the Scriptures been intended only for learned men, and disclosed merely as a science, which was to expand their views and regulate their opinions, it is not improbable that it might have been communicated in technical language. But it was actually intended for all men, and must, therefore, be made known to them in the common language of men, since nine hundred and ninety-nine, out of a thousand, could not possibly understand any other. For the communication of plain doctrines, duties, and facts, the only things interesting to such men, as being the only things essentially to be believed and done by them, the common language is incomparably better fitted, as being more perspicuous and more impressive than any other. Who does not perceive, who has not a thousand times felt, that the doctrines, precepts, and facts contained in the Scriptures, are there expressed with incomparably more felicity than in the most studied periods and the most nicely selected phraseology of the ablest uninspired writers.

The writers in question, also, have agreed almost in nothing, and have differed endlessly about every thing. It is not difficult for men to harmonize in the truths of physical science, because they ordinarily excite no interest, awaken no passion, and generate no bias. But the doctrines and duties of religion produce the strongest interest, and start into action every feeling, and every prejudice. Hence the views of different persons concerning them are variously and wonderfully warped from each other, and from truth. Hence, also, the very language, which they adopt in communicating their opinions, is often

perverted by them, and is used variously, and, in a manner, chiefly, or only, perplexing to their readers.

On the innumerable diversities of opinion among these writers it is unnecessary to expatiate, because it is every where known and acknowledged. A single example will sufficiently exhibit it for the present purpose. St. Paul says, in so many words, that" Christ is over all, God blessed for ever." This plain, unambiguous declaration, conveys one, and only one, obvious, and that a perfectly definite meaning. In equally express terms, Christ calls himself a man, and the Son of Man. The obvious meaning of these declarations has been denied by several classes of men, who have called themselves Christians. The Cerinthians, Ebionites, Socinians, and others, believed him to be only a man. The Docetæ and Manichees believed him to be only God. The Sabellians believe him to be a mere manifestation of God. The Arians believed, that he was a superangelic being, created before any other creature; and the followers of Apollinaris held that he was two distinct persons, one divine, the other human. Who, amid this diversity, would be able, should he desert the plain meaning of Scripture, and follow the explanations of men, to adopt any opinion concerning this subject?

Nor have such writers possessed, nor can any writers possess, such weight and authority, as might secure the submission of mankind to their decisions. The declarations of uninspired men can rise no higher than opinion and advice; their precepts than recommendations; nor their promises and threatenings than mere conjectures. Whatever they threatened or promised, although professedly derived from the Scriptures, would be believed, as it always has been believed, to be merely an imposition, or the dream of a distempered brain. So far as God was supposed to have spoken, it would be received as truth; so far as it was only the comment of an uninspired man, it would be regarded, and with unobjectionable propriety, as doubtful or false. Who, after reading the comment, would not ardently wish for a sight of the text, that he might know how the doctrine or the precept, the threatening or the promise, appeared as it came from the hand of God?

From these observations, it is, I think, certain, that if the obvious meaning of the Scriptures be not the true one, the provision made in them for the salvation of men is imperfect and ineffectual; that men could not know what to believe, what to fear, or what to hope; but would be left in that state of suspense, which, in a case of such immense moment, must, if seriously felt, be productive only of anguish, and terminate only in despair.

I have now finished the observations which I have thought it proper to make on this highly interesting subject. As I have never heard nor seen it discussed, and as it deeply concerns every person who is in possession of the Scriptures, I shall con- . sider myself justified in having examined it at length. If the arguments here adduced have the same weight in the view of my audience which they possess in my own, they will be satisfied, that all the declarations of God in the Scriptures are to be implicitly received; and that they are to be received in their obvious meaning.

SERMON III.

SERMONS ON REVELATION.

SERMON I.

MAN CANNOT FIND OUT A RELIGION WHICH WILL RENDER HIM ACCEPTABLE TO GOD.

JOB XXVIII. 20, 21.

"Whence then cometh wisdom; and where is the place of understanding? seeing it is hid from the eyes of all living.

THE meaning of the word wisdom, as it is used here and elsewhere in the Scriptures, is given to us in the 28th verse of the context. And unto man he said, "Behold, the fear of the "Lord, that is wisdom, and to depart from evil, is understand"ing." Without any comment, it will be seen that the fear of the Lord, and departure from evil, constitute what is meant originally by the religion of the Scriptures. By this I intend that reverence and obedience to God, without which no intelligent being can be supposed to please him, or be accepted by him. This is the religion of angels, this was the religion of Adam in a state of innocence.

The context is almost wholly a panegyric upon this moral character; and with a force and truth unrivalled, it is exhibited successively as undiscoverable by man; superior to all things which he has discovered; incomparable and inestimable in its value; and so glorious in its excellence and importance, that its fame has extended to the regions of destruction,

and reached the ears of the destroyer. It is exhibited as the mighty and supreme concern of God himself; as peculiarly occupying his thoughts and engrossing his attention, amid all his wonderful works of creation and providence; and, in the end, as solemnly announced by him in a public proclamation to the children of men.

In the text this religion is declared to be hidden from the eyes of all living. In other words, it is incapable of being discovered by man. This doctrine I propose to make the theme of the present discourse, and shall express it in the following terms, viz.―That man cannot find out a religion which will render him acceptable to God.

In support of the truth contained in this declaration, I observe

I. That man, without the aid of revelation, is ignorant of God.

I shall not here discuss the question, whether, in the physical sense, it is possible for man to discover the existence and attributes of his Maker.

The investigation would occupy more time than I am at present able to devote to it; nor is it all necessary for my present purpose. It will be sufficient to show, at the present time, that man never would make this discovery. The fact, that these things are hidden from the eyes of all living, so far as an original discovery is concerned, will be all that is necessary for my design; and the inquiry, whether the ignorance in question proceeds from a moral or physical source, will, here at least, be nugatory.

That mankind would have never originally discovered the existence and attributes of God is, in a very high degree, probable, because ancient history furnishes no instance of this nature. Amid all the inquiries and discussions on this subject which have prevailed in former periods of the world, and indeed in every period, it is incredible, if an individual has been so happy as to alight on so important a discovery, that no record or hint concerning it should have been transmitted to succeeding ages. But no such record, no such hint exists.