heathen were different divine attributes deified. The attribute was at first represented by a symbol, and then the symbol was worshipped by the ignorant as a separate being. It certainly was not unworthy of God, miraculously to interpose to remedy such a perversion. To correct idolatry seems to have been the whole aim of the Mosaic revelation. Before the invention of writing, there could have been no such thing as a revelation, embracing many particulars, for tradition could not have preserved it in its integrity, and an uncertain or disputable revelation would have been worse than none. After the formation of distinct languages, there could have been no universal revelation. There was no way left then, except for a revelation to be made to one people, and then made universal by being spread over the earth.

Revelation was highly advantageous in preventing the abuses of religion. The management of religious concerns, from the very nature of things, falls into the hands. of a few. The mass are too busy and too unaccustomed to reflection to busy themselves with it. Accordingly, every nation has, and has had, its priests. They may make religion a trade by perverting it to their own purposes. They may modify its doctrines with an express purpose to subserve their own interests, either of gain or power. The Jewish priesthood was the first honest priesthood that ever existed. The Jewish temple was the first temple which was not the scene of the grossest vices and the most shameful imposture. The Jewish priesthood could not pervert their religion, for it was written down in the book of the law, open to the knowledge of all; and, moreover, they acted under the supervision of living prophets.

A revelation was advantageous in giving the truths of

religion a true expression and a perfect development. No uninspired mind could probably ever have arrived at this. It was natural, after the invention of writing and the advancement of mental cultivation, that studious men should attempt the statement of moral and religious truth. Accordingly, in Greece, where the human mind first received a high degree of cultivation, no sooner did philosophers spring up, than they diverged in the widest manner from each other, on the most common and important subjects of truth and duty. This gave rise to sects and parties, to endless and unprofitable disputes, in which the truth was lost sight of in the desire of victory. In the mean time, the common people, who are really the most interested, knew not what to believe, and were left without instruction or guidance upon the most momentous subjects.

The advent of Christianity put an end to these sects and disputes, and why? Because Christ, by the aid of Omniscience, made known the truth itself, so simply, so plainly, and so palpably, that all dispute was at an end. The doctrines of Christ carry conviction to every mind, and seem to all to be self-evident truths, and why? Because they are this very universal religion which God has put into all minds and hearts.

This view of things corresponds, I think, with a remarkable speech of the Saviour to Pilate, when he was asked if he were a king. "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice." It is by the enunciation of truth that Christ exercises his kingly power. Nothing is so irresistible as truth. It is this which has made, and is making, the humble Nazarene the King of kings and

the Lord of lords. It is this which is making the kingdoms of this world the kingdom of our Lord and Saviour Jesus Christ.

It is highly advantageous to the world, that this perfect enunciation of religious truth should have been sealed by miraculous interposition. For the perfect sway of Christianity over man, not only was conviction wanting, but authority, that the truth might be embraced with a full and efficient faith. And most wisely does it seem to have been arranged, that the principal miracle of the Christian religion should both seal the truth of Christ's teaching and give a practical exemplification of that doctrine which is most important, and is, in fact, the keystone of all religious faith, the resurrection of the dead, and an immortal existence beyond the grave.

Such miraculous testimonials do no more than correspond to the importance of a perfect religion, or, in other words, a true enunciation of natural religion, and one which is destined to spread over the whole earth, and endure as long as time itself. Otherwise, the same imperfect faculties, which failed to elicit truth from the teachings of nature, might fail to recognize and embrace it when actually disclosed.

DISCOURSE VIII.

SALVATION POSSIBLE TO ALL MANKIND.

THEN PETER OPENED HIS MOUTH, AND SAID, OF A TRUTH I PERCEIVE THAT GOD IS NO RESPECTER OF PERSONS: BUT IN EVERY NATION HE THAT FEARETH HIM, AND WORKETH RIGHTEOUSNESS, IS ACCEPTED WITH HIM. - Acts x. 34, 35.

THE sentiment here expressed by Peter finds a response in the natural sense of justice which God has implanted in every human soul, that future happiness ought to be put within the power of every human being alike, that no mere accident of the time and place of our birth ought to work a forfeiture of any thing in man's ultimate destiny which he is made capable of attaining under any circumstances. Any other supposition makes God so partial and unjust a being as to destroy all respect for his administration.

The proposition of Peter, as I understand it, amounts to this, that all mankind know enough of God and duty to put them in a state of fair moral probation, and to enable them to form a character acceptable to him.

This truth was lost sight of and denied by the ancient Jews, in their pride and conceit, in consequence of having received from God a miraculous revelation. Ac

cording to their theology, invented and matured by their Rabbis, but not derived from their sacred writings, it was a settled principle, "that for all Israel there is a part in the world to come." Birth of the stock of Abraham made them secure of everlasting happiness. This holiness consisted chiefly in abstinence from certain meats and drinks, and the observance of a certain external ritual. The Gentiles they called dogs, uncircumcised and unclean, and thought their acceptance with God a moral impossibility. The Jew was intrinsically so holy, let his personal character be ever so defective, that he could not eat or associate with a Gentile, however pure and virtuous he might be as a man.

So much were the Jews impressed with the indispensableness of their faith and ritual to God's favor, that the Apostles, notwithstanding their Master's commission to them before his ascension, "Go and teach all nations," for nearly ten years preached the Gospel exclusively to the Jews. It required a special Divine interposition to set them right on this point. Paul was converted by a miracle, and sent expressly to the Gentiles. Peter was instructed by a miraculous vision, that the distinctions of meats and drinks, which had been the principal means of dividing the Jews from the Gentiles, was done away, and the recognition by God of Cornelius as a Christian by the gift of the Holy Ghost, made known the fact that there was no intrinsic holiness in a Jew, and that piety and goodness were attainable by every human being of every nation, kindred, and tongue.

What it required ten years for the Apostles to comprehend was not fully understood by the converts from Judaism during the whole Apostolic age, and the Jewish division of the Church not only observed the Mosaic