that he created it by his omnipotent power; that he spake and it was done ;-that he said "Let there be light and there was light." Were the information to stop here, I ask, whether even this would not produce, on the national feelings and character, consequences of real importance, and great extent? For although nothing were mentioned as to the moral character of him, who created the world, nor of his present agency in human affairs, there would I presume, be a sensible apprehension of both. It would be suspected, at least, that he, who created the world, had not abandoned it; and that he who must necessarily have some moral character, was more likely to have that of uprightness, than any other. Is there a person present who would not think, that a residence in such a community would be somewhat more tolerable, after so much light was conveyed, than previously? Let this community next be expressly taught, that the Author of the universe is not only intelligent, but of a character perfectly benevolent, and perfectly pure; so that no instance of moral disorder among his creatures can either escape his notice, or fail to excite his displeasure; and that his providence extending to the furthest limits of creation is exerted not less in the falling of a sparrow, than in the regular motion of the heavenly bodies;-let all this be fairly and forcibly exhibited to the view of all the individuals of the nation, and a change will be effected in their political condition, more universal and salutary, than any, which could result from the wisest laws, or the best form of civil polity. The characters, inscribed by the hand of God on the human mind ;—that law, which the apostle tells us, is written on the heart, would thenceforth become distinct and legible. This law too has many advantages, superior to those of any other. It is perfectly commensurate with moral agency. It reaches to all the modifications of volition and feeling. In view of this law, there can be no distinction between duties of perfect and imperfect obligation. There is no virtue, nor virtuous disposition, which is not included in its commands; there is no vice nor vicious propensity, not embraced among its prohibitions. And whereas ten thousand culprits elude the vigilance of earthly sovereigns,

no offence can be committed against the Governor of the universe, when he is not present. The delinquent therefore knows at the very moment that his crime is not concealed.

Another most interesting fact, which revelation brings to our knowledge, is the incarnation and sufferings of Jesus Christ.

With whatever soundness of argument, the doctrine of divine moral government might have been established, there would be danger of its being called in question; or, at least, that its influence would be diminished, if, during a long succession of ages, no discrimination were apparent between the friends and enemies of virtue. Many would be likely to say, that the course of events, falling within our observation, does not seem well to correspond with the doctrine of divine moral perfections. If the Author of the universe has a moral character, and has ordained for his creatures a moral law, it is obvious, that he cannot look on such a world, as ours, without indignation,—the tranquillity of Heaven itself must be disturbed by the crimes committed on earth. The Deity would not, it should seem, have permitted several thousand years to pass, without rendering conspicuous the light, in which he viewed the transgressions of

men.

Now, by the intervention of our Saviour, every shadow of difficulty, hence arising, is made to disappear; all ground of skepticism is perfectly removed. The disobedience of man has disturbed the tranquillity of heaven. A messenger has been

thence commissioned; even He, in whom dwelt the fulness of Godhead bodily, "to reprove the world of sin, of righteousness and judgment." An exhibition of the interest, which God takes in human affairs of the sensibility, so to speak, with which he contemplates all violations of a moral law, more striking, than that which is implied in this event, cannot be imagined. Whatever contempt may be thrown on the doctrine of our Saviour's atonement, either by those who reject Christianity, or by those who profess it, I must be permitted to think, that the line of distinction between virtue and vice never appears so broad and well defined ;-that the law of God never appears so sa

cred, or clothed with such celestial glory, as when it is viewed through the medium of our Saviour's death; and when it is considered, that the object of this wonderful event was, "that God might be just, and the justifier of him that believeth in Jesus."

I now ask, whether this small number of facts, were they so clearly revealed to a community of atheists, as to gain general belief, would not produce an extensive change of habits and character whether the morals, and consequently the political condition of such a community would not be essentially improved? and whether the most powerful individual on earth, could by any other means, render them a service, so important to their present happiness and tranquillity, as by convincing them of these facts?

We next proceed to consider what motives to a virtuous life are furnished by those discoveries which are contained in the sacred Scriptures. These writings render it certain, not merely that death is not the end of man, but that man as a living agent, will have no end;-that all human actions, desires and emotions are reserved for future examination ;—that this examination will be public, attended with circumstances of the most awful solemnity;—and that consequent to the decision, then to be made, will be rewards and punishment, great in degree and endless in duration.

No person, without calling in question the first principles of human action, can doubt, that these discoveries impose on the disorderly passions of man the most powerful restraint; and that they afford a proportionable encouragement to virtue. All civil laws make their appeal to our self love. They design to make it for our interest to demean ourselves as good members of the State. Punishment is an evil, designed to overbalance the supposed advantages of doing wrong. But the sanctions of human laws are far less impulsive, than those of the divine law. No present good is so great, but that hell is a greater evil. No present sufferings are so great, but that heaven is a greater good. In view of Christianity, therefore, there can be no possible case,

in which the offender will not eventually sustain a loss; there being in the divine government, no want, either of discernment to detect crimes, or of power to punish them.

This reasoning, you may, imagine is ineffectual by proving too much; for it seems to prove that where revelation is enjoyed, no crimes will be committed,—a conclusion sufficiently refuted by observation. I answer, that we should be no more authorized in concluding that the motives exhibited in Scripture have no influence in preventing vice, because they do not prevent all vices, than in concluding that human laws have no tendency to suppress crimes, because all the members of civil society are not innocent. The fact is, that men, enslaved by present feelings, do not act according to what they are habitually convinced would best promote their own advantage. Whatever reason we may have to be surprised at the prevalence of vice, in countries, where the divine law, with its tremendous sanctions, has been clearly revealed, it is far from being true, that its restraining influence is inconsiderable. If Christianity does not make all men good members of the State, it prevents them. at least from being as injurious, as they would be without it. By any, who have been attentive in the observation of facts, this will not be called in question. Let public worship and public instruction be suspended in any town or village for the space of a quarter of a century, and you will not fail to perceive a very disadvantageous change in the state of morals. If for another period of equal duration, copies of the Scriptures should become scarce, and those which remained, should be little regarded, the current of moral corruption, already strong, would become impetuous and overbearing. It cannot have escaped the notice of any one, that when profligate men are attempting to ensnare those, who are younger or less criminal than themselves, they sedulously abstract them from all those places and occasions, with which are connected ideas of a future state or day of judgment.

We should hazard nothing in asserting, that, were a nation to lose all its civil institutions, still retaining rational, genuine and

deep views of religion, its happiness and safety would be far better secured, than they could be, under the best political constitution and the wisest laws, with an entire oblivion of God and a future state.

Some opinion may be formed of the consequences, which would now result from the loss of religion, by adverting to that memorable period in the history of the Jews, when their sacred writings lay hid in the temple. During this time, idolatry and national disorders rapidly increased. In the guilt of these disorders, men of every rank and station appear to have been involved. When at length the Scriptures were discovered, the king, in great consternation, exclaimed "Go ye and inquire of the Lord for me, and for the people, and for all Judah concerning the words of this book, that is found; for great is the wrath of the Lord, that is kindled against us, because our fathers have not hearkened unto the words of the book, to do according to all that is written concerning us." The message of God to the nation was this: Behold I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book, which the king of Judah hath read, because they have forsaken me, and have burnt incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and it shall not be quenched.

We will now consider the requirements of revelation, first in general, and then in regard to particular precepts.

As to the general requirements of revelation, they are these, To make a right use of our intellectual powers; to estimate objects according to their value; and to form a character, comprehending feelings and actions, corresponding with such esti

mation.

Revelation makes its first appeal to the reason of man; it offers evidence: and it requires him to proportion his belief precisely to that evidence: it does not permit, that his assent should be either greater, or less, than may be supported on solid ground. "If I do not the works of my Father," said our