But if men of profound intellectual abilities, whofe whole time and attention were devoted to abstract speculations, were ignorant of the leading fundamental principles of religion, what must have been the fituation of the great body of the people? Them the philofophers profeffed not to teach, them they regarded, and treated with the most sovereign contempt. The religion of the people was accordingly a motely compofition of fable and superstitious abfurdity. Their manners correfponded; and what hopes could be en tertained of their reformation, while, in their most flagitious enormities, they were vindicated by the example of the gods, or rather the fictitious monfters of vice and impiety which they adored? What then in refpect of religious information constitutes the aftonishing difference between them and us? Nothing it is obvious, but that written revelation with which God has blessed mankind in the fcriptures: A fyftem calculated for the instruction and moral improvement, not of the wife and learned only, but of the people at large, of mankind in all ages and nations; in every sphere and condition of life, and in every stage of intellectual improvement, Our bleffed Saviour and his apostles held no fecret doctrines with mysterious caution imparted to their immediate difciples, and other doctrines, which they promul gated to the people. They addressed their whole fyftem to the public, and in terms, which, while level to the meanest capacity, were calculated to enlighten the most profound. Hence we account for a fact the most extraordinary in the history of our fpecies, that a Chriftian of the meaneft station knows more of God and things divine, than all the wife and learned of Pagan antiquity. While they difputed concerning the being, perfections, and government of the Deity, and could agree upon nothing; the humble Christian mechanic knows and firmly believes in the one only living and true God, the Creator, Preferver, and moral Governor of the world. While they doubted whether any, or what acts of devotion were proper, he approacheth with humble joy and confidence to the God and Father of the Lord Jefus in these exercises of his worthip, which God himself hath prescribed.—While they removed God to an infinite diftance from them, and refolved all events into an unintelligent blind fate, or into general undistinguishing laws of nature originally established; he believes and confides in the conftant prefence and influence of a kind over-ruling and particular providence. While ancient philofophers debated concerning a ftate of future exiftence, leaning fometimes to the fide of hope, but oftener far to that of doubt, and on the whole confidered death rather as an eternal fleep, than an introduction to ano --- ther mode of being; the Chriftian, learned in the fcriptures alone, regards this life but as the commencement of his existence, and death as the gate through which he fhall enter into manfions of immortal felicity and perfection. While the difciples of nature could never conceive an idea fo ftrange as that of the refurrection of the body, or so astonishingly grand as that of a general judgment; every real Chriftian's mind is established in the belief, that a day is approaching, when the whole human race in one vaft affembly, and in both parts of their frame reftored to union, fhall ftand before the tribunal of him who made them, fhall each receive from his righteous fentence a portion fuited to his real character, and be immediately fent into realms of eternal happiness, or regions of darkness and defpair. What magnificent, what fublime ideas are thefe! How far beyond the reach of human difcovery; and how pow erful must be their influence upon every mind which fincerely believes them! But it is not in these grand leading principles alone, that the naturally dark and benighted mind is illuminated by the gofpel; no truth in religion or morals is left undiscovered which it is necessary or proper for man to know, and none, perhaps, which, in the prefent ftate of his faculties, it is poffible for him to comprehend. Every thing is revealed which can ferve to enlighten his understanding, with refpect to the great principles of faith and duty, form his heart to the love of God and goodness, and train him up in a courfe of progreffive moral improvement, into a fitness for being finally united with the Author of his existence. These truths, permit me to observe, as a matter deferving particular attention, the Chriftian receives, not as probable conclufions from a train of reafoning, in which it is poffible his own mind may |