So that, had their lives been as pure as they were profligate, their moral system as complete as it was imperfect and erroneous, and their knowledge of a future state as clear as it was perplexed and obscure, they would still have been blind guides, utterly unfit for the office of religious instructors; and the need of a supernatural revelation to teach man his duty to God, and the way of restoration to his favour, and of attaining to future blessedness, would still have been indispensable.

If man was originally under law to God, and if by the breach of that law he had become subject to the Divine displeasure, it could not be known, without a direct revelation from Heaven, that the pardon of sin was possible, or if possible, how it could be effected. That God will pardon sin in any instance, is a thing that without information from himself we have not principles to determine. On this subject, what is called natural religion conveys no information. The doctrine preached by the works of God, though in many respects very important, is here utterly silent. While the heralds of heaven proclaim the eternal power and godhead of the Creator, as well as his wisdom and goodness, it is plain that from them we can learn nothing of his mercy; for they were sent forth to preach before mercy was needed by man; and they have received no additional instructions. They testify to us nothing but what they testified to the first man when he was sinless, and to force from them a declaration of mercy is to pervert their language.

In the works of creation, and in the moral government of the world, the eternal power and godhead, the wisdom, and justice, and goodness of the great Creator,

are manifest; but the connexion and harmony of his justice and goodness cannot be discerned. The present is evidently a mixed state, in which much confusion prevails. One thing appears to counteract another, and neither justice nor goodness seems to attain its full end, far less do they unite and co-operate. Enough, however, is seen in these ways, especially when we take in connexion with them the convictions of duty arising from the remains of the law written on the heart, to leave every man “without excuse," and justly to condemn him before God, for not acting up to what he knows to be right. But what is there in all this to inform him of the way of a sinner's acceptance with God? What, then, can be said of natural religion, of which the above is the amount, as a system in any way available for the salvation of man? Can that be called religion, which, finding man in a state of alienation from God, leaves him at last as it found him, exposed to all the consequences of the divine displeasure? The wisest of the heathens fell indeed far short of what they might have known, and of what they were inexcusable for not knowing. But even if all that is taught by the works of creation and providence had been universally understood and acknowledged by them, much would yet have been wanting.

Had then the ministration of what is called natural religion been committed to the ancient philosophers, as the ministration of the old covenant was committed to Moses, it would have been only, like that of Moses, "the ministration of death." On what terms God, who cannot "look upon iniquity," would hold fellowship with man, who daily sins, and comes short even of his own convictions of duty, the wisest of them could not tell. The original tradition respecting the way of acceptance

with God, was wholly forgotten among them. Of thẹ meaning of the sacrifices that were offered, they had lost all knowledge. Thick darkness had overspread the teachers, and gross darkness the people.

The philosophers were as little acquainted with the malady of human nature, as they were with the remedy. They were ignorant alike of the radical corruption of their own hearts, and of the holiness and justice of God. Had they known the former, their vanity and presumption would have given way to abasement and terror. Had they been acquainted with the latter, would they have dared to conform to the "abominable idolatries," which, without exception, they countenanced? Instead of spending time in the endless speculations of their" vain philosophy," would not their solemn enquiry have been, "wherewith shall I come before the Lord, and bow myself before the most high God?" Cicero

A quotation has already been made from Cicero, which proves their deplorable ignorance in respect to their own characters: "Whilst I exist I shall not be troubled at any thing, since I am free of all fault." Here we have a picture of midnight darkness, of a mind "blinded by the god of this world." How different a view of himself was entertained by the Apostle Paul! "I am carnal, sold under sin. I know that in me, that is, in my flesh, dwelleth no good thing. Who shall deliver me from the body of this death?" But he had been made acquainted with that righteousness which God had provided, and which he had joyfully accepted. It is not, therefore, on any precarious or hollow foundation of the supposed purity of his life, or of the chance of non-existence in a future state, that he rests. He stands with confidence on a specified and certain ground

of hope; "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day."-" Thanks be to God, who giveth us the victory, through our Lord Jesus Christ."

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In order to form some comparative estimate of the strength of the different principles which supported the minds of these two men, both confessedly great in their way, let us view them in adverse and trying circumstances. Cicero, deserted by his friends, and in the prospect of suffering death, has nothing to rest on but the broken reed of his own rectitude, and as to futurity he is in total darkness. Paul, in his last hours, his work done, and himself about to be put to death as an evil doer, after exhorting a fellow-labourer to endure afflictions, and to persevere in that cause for which he was now to suffer, breaks out into that triumphant exclamation, to which there is nothing comparable, or in the smallest degree similar, in all the works of all the philosophers: "I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing."

From the above account of the civilized heathen nations, the insufficiency of what is called natural religion to enlighten mankind in their present state of apostasy may be clearly estimated, and its being totally inadequate to lead men to God fully ascertained. We see what were its effects on those who were most ardent in their pursuit of knowledge, and most remarkable for their acquirements beyond others of their time. Amidst

all their speculations and reasonings they remained in absolute uncertainty respecting those important questions, which above every other it concerns creatures destined for immortality to resolve; how shall man be just with God, and to what is he destined in that future and eternal state, nearer to which each succeeding hour conducts him? And what, we may ask, are the effects at this day of the philosophical researches of the most eminent men in modern times who neglect the revelation of the Gospel, which appears to them to be folly? Their studies directed to physical or moral science, elevated and sublime as they may appear to be, leave them, when separated from the knowledge of the Gospel, in ignorance of their own character and of the character of God, of their condition as sinners, and of the value and saving influences of that Word which God has magnified above all his name. An unbelieving astronomer, it has been said, is mad; but the study of astronomy will never conduct men to God. So far is this from being the case, that many of the most distinguished astronomers, as well as geologists, have remained as much unacquainted with the way of salvation as the most benighted heathens, and even determinedly opposed to it. To what superior light did Mr Hume attain after all his philosophical researches ? On the contrary, he involved himself in total darkness. The confession with which he shuts up his enquiries on religion should operate as a solemn warning to all who, pushing reason beyond its legitimate province, reject the abundant means of knowledge which God has vouchsafed, that are graciously adapted to the present state and nature of man. "The whole," says he," is a riddle, an enigma, an inexplicable mystery. Doubt, uncertainty, suspense of judgment, appear the