But there is another difference between our rejection of Moham medanism, and the infidel's rejection of the bible. Mohammed makes no important addition to what the light of nature teaches. On the other hand, the bible not only confirms all that is taught by the light of nature, but supplies those things in which the light of nature, as a religion for fallen man, is evidently deficient. The light of nature was the religion of man in a state of innocence: in a fallen state, man must have a revelation to teach him the certainty, and the manner of obtaining the pardon of sin. By rejecting the bible, therefore, the infidel rejects the only rational hope for a sinner, and throws himself into a state of darkness and fearful anticipation. The common notions of mankind respecting religion will still remain. The inevitable distinction between right and wrong, and that instinctive something which naturally arises in the human mind-takes hold of a moral government, and points man to a judgment to come, will give dreadful annoyance to a mind not supported by the hopes of the gospel.

How unavailing, then, for the infidel to prove, even if he could prove it, that we have not sufficient evidence to believe the bible. If we had not sufficient evidence for the bible, yet all would be dark without the Bible. If we had not sufficient evidence for the bible, still the worst things threatened in the bible, are also threatened by the light of nature, and the bible presents the only hope of escape. But the mere circumstance of insufficient evidence, is a bad cure for the stings of conscience, as many an infidel has found on a death-bed. Thousands of things are true of which man has no sufficient evidence. The most dreadful things are coming on the world every day, of which the world had no evidence until they did come. And suppose, for the sake of argument, that we had no sufficient evidence for the truth of the bible, yet the judgment, the heaven, the hell, the lake of fire, and the never-dying worm of the bible, might all be solemn truths. If an inhabitant of one of our large cities, at a distance from home, should hear a report that the pestilence which now alarms our country, had invaded the place of his residence, he might trace the report and find it destitute of evidence; but that would not remove his apprehensions; for notwithstanding that want of evidence, the pestilence might be in the neighborhood, and in the dwelling of his family.

But this pestilence itself refutes the infidel. It is a novel destroyer of the human race. It pays no respect to seasons or

climates; its appearance, its symptoms, its causes, its mode of traveling through the world, and attacking human life, are all new, and human experience is as much against its existence, as against the existence of a miracle; and therefore, according to the highest infidel authority, we ought not, on human testimony, to believe in the existence of such a pestilence. A moment's reflection shows how inefficient such a reasoning would be in quieting the alarms of the public mind in the present case;-and when man is brought to his serious and honest hour, they will prove equally unavailing in quelling the fears of futurity. But I am tired of unraveling the fallacies, and exposing the sandy foundations on which men are resting their eternal interests,"O that they were wise, that they understood this, that they would consider their latter end."

I have brought forward these statements with the design, if possible, of presenting some antidote to infidelity, and of saving some of my fellow creatures from its fatal consequences. Much has been written in the form of direct argument, to prove the truth of the Scriptures. Indeed, if any thing has ever been proved, which depended on human testimony or historical evidence, the miracles and resurrection of our Saviour, and of course, the truth of the Christian religion, has been proved. One who has fully and honestly attended to the evidences on this subject, would as soon expect, that the existence of France as a nation, or of London as a city, should prove a dream, as that the Christian religion should prove a dream. But with all this evidence before the public mind, we have infidels, and the prospect of reclaiming them seems to be almost desperate. I have attempted a new course, and I humbly pray, that God may give it success. I have attempted to fix their attention on the plain fact, that infidelity is a stranger to peace, and that by their creeds they are destroying their own happiness. I have reminded them of this, that the infidel, after all his devices, subterfu-2 ges, and sophisms, has no assurance that there is not a hell, and that he may not be in that hell to-morrow. What will the infidel plead against this statement of the case? Will he pretend to deny it? Will he say that he has an assurance that he will not be in hell to-morrow? Let him show us, if he can, from what part of his creed he derives this assurance. I say, for the sake of himself, and for the sake of thousands who are following the same career of darkness and ruin, let him show us, if he can, from what part of his creed he draws the assurance that he will not be in hell to-morrow. And if he can make no reply to this,

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will he still attempt to persuade us that his soul is at peace? and will he persuade others to trust to the same broken reed? mind of man can never rest upon such ground as this. brute has no anticipations of the future, and therefore can be contented with its present good. But the soul of man dwells more in the future than in the present, and without some security for things to come it can have no peace, and this want of peace is the greatest of positive evils, worse than all the diseases of the body. "The spirit of a man may sustain his infirmity, but a wounded spirit, who can bear?" Amen.

PSALM 19:8. The statutes of the Lord are right, rejoicing the heart.

THIS Psalm discloses to us the ways in which God manifests himself to his intelligent creatures. The visible creation, particularly the heavens, afford to the contemplative mind, such evidence of the power, wisdom, and goodness of the Creator, that in the want of reverence, worship and love, we are without excuse. These heralds of their Maker's praise, speak in a language intelligible to all the tribes of men, and in a voice which is heard from the rising to the setting sun. The doctrine, however, which they teach, with all its grandeur and excellence, is evidently deficient; as it affords no knowledge of the way in which sinners can be reconciled to God, whose law they have. violated. Another way of knowing God, is by the revelation which he has given us, here called the law-the testimony-the statutes-commandments, &c. These terms are often used to express particular parts of the living Cracles, but here, it is believed, each one is used to signify the whole of divine revelation. In this exhibition of scripture excellencies the text is found: The statutes of the Lord (that is the various instructions given us in his holy word) are right, both in themselves and in their effect, and the proper use of them rejoices the heart. That the statutes of the Lord are right, and rejoice the heart, is the proposition, the illustration of which, now claims our attention.

In undertaking this task it becomes us to remember, that a revelation from God is justly expected to communicate what we did not know, and what we could not have known in any other

way. Such doctrines it is our duty to receive, on the authority of him who has revealed them. Revelation is not intended to set aside the use of reason, but to furnish us with the knowledge of truths which lie beyond its reach, and without supernatural aid must have forever remained in darkness. When those truths are made known, it is the province of reason to examine and judge of the evidence which proves that they come from God; and also to determine the precise import of the language in which they are communicated: but our limited faculties are not competent to determine what is, or what is not consistent with the infinite perfections of Deity. If, in a revelation purporting to be from God, there should be found doctrines which necessarily and unavoidably involved a contradiction, they could not be received as divine, for God is one, and his system of truth is perfectly harmonious. But that a revelation of the nature of God, and of his Providence and Grace in saving lost sinners, should contain things above our comprehension, is what all might expect. In our own existence, and in every thing around us, there are mysteries into which human reason cannot pry: much more may we expect, that in the character of the Creator, and in his moral government, there will be found things beyond our comprehension, which we must receive on His testimony who has condescended to reveal them. The conclusion to which these observations are intended to lead, is this, that in regard to revealed truth, having sufficient evidence that it is such, it is our duty to believe on the testimony of God, and wait for the manifestation of its rectitude, by its salutary effects, and the disclosures of that day which will reveal God's righteous judgments. The only method by which we can prove that the statutes of the Lord are right, is by presenting them to view, and shewing that in their nature and effects, they are adapted to our condition, and calculated to promote our present peace, and future happiness.

1. One of the statutes of the Lord which is adapted to the condition of men universally, and is calculated to promote their happiness in time and.eternity, is that which commands all men every where to repent. The law, the transgression of which is sin, is holy, just, and good: it is the expression of the will of God, who is the Sovereign of the universe, in whom we live, move, and have our being. The transgression of this law, supposes a heart hostile to the government of God, and unmoved by all the favors which he has bestowed. The rational natures which we possess: the opportunities of intellectual and moral improvement which we enjoy: the hope of escaping his wrath through the mediation of Christ: and obtaining the rest and blessedness of heaven, are favors which he has freely bestowed. Now to rise up in rebellion against this being, who is inconceivably great and profusely kind, is so base, and so unworthy of an intelligent