"Errors of Socinianism," which my readers may peruse with much profit. But how unlike every other system, in this respect, is that revealed in the Scriptures? Here the doctrine of the unity of God; a distinction of persons in the Godhead; the creation and conservation of all things by God; a general and particular providence ; a divine law fixing the distinctions of right and wrong; the fall and corruption, the guilt and danger of man; the doctrine of atonement through the voluntary and vicarious sufferings of the seed of the woman; the necessity of penitence and faith in that atonement, in order to forgiveness; the accountability of man; the obligation and efficacy of prayer; the doctrine of direct influence; practical righteousness; the immortality of the soul; the resurrection of the body, and a heavenly and unfading inheritance ;-are clearly unfolded and brought down to the capacity of all.

That there are mysteries connected with revealed religion we admit; but this concession detracts nothing from its simplicity. "We cannot comprehend the common operations of nature; and if we ascend to higher departments of science-even to science of demonstration itself, the mathematics-we shall find that mysteries exist there."

"Mysteries in the Christian religion, instead of being suspected, should rather be regarded as a proof of its divine origin; for, if nothing more were contained in the New Testament than we previously knew, or nothing more than we could easily comprehend, we might justly doubt if it came from God, and whether it was not rather a work of man's device."

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Though some of the truths revealed in the Scriptures are mysterious, yet the tendency of the most exalted of its mysteries is practical. If, for instance, we cannot explain the influence of the Spirit, happy will it be for us, nevertheless, if we experience that the 'fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.'"*

In the Bible we are taught that God has revealed the most sublime truths" even unto babes"-to those, not the "wise and prudent" of this world, who are willing to learn at the feet of their Master. Indeed, all that is essential to man's salvation may be comprehended by the weakest intellect. Who, then, will set aside this heavenly light for the glimmerings of reason?

4. Revealed religion exhibits clearly its superiority in the spirituality of its worship. The worship of other religions is extremely gross and sensual. To say nothing of the worship of those ignorant nations given to the grossest idolatry and superstition, let us, for a moment, examine the worship of those who, though unenlightened by revelation, have stood high in intellectual refinement and erudition.

The most enlightened of the heathen and philosophic world were extremely ignorant of divine worship. "They worshipped they knew not what." It is true, they had their temples, their altars, and their images. Their temples were filled with splendid decorations and embellishments. Some of them had stated seasons of worshipping at the shrines of their imaginary deities. But their worship

* See "Horne's Introduction," p. 53.

consisted, chiefly, in symbolical pageantry and lifeless ceremonies. There was nothing spiritual in it; nothing that was calculated to elevate or tranquilize the mind. It was a mere exterior parade, empty and powerless. Under such worship their minds became more sensual, and their moral natures exhibited a constant deterioration. This will not appear strange, when we consider that their gods were of the most profligate and demoralizing character.

It is said, by good authority, that some of the most enlightened heathen philosophers "worshipped" a class of spirits which were thought superior to the soul of man, but inferior to those intelligences which animated the sun, the moon, and the planets; and to whom were committed the government of the world, particular nations, &c. Though they were generally invisible, they were not supposed to be pure, disembodied spirits, but to have some kind of ethereal vehicle. They were of various orders, and, according to the situation over which they presided, had different names. Hence, the Greek and Roman poets talk of satyrs, dryads, nymphs, fawns, &c. These different orders of intelligences, which, though worshipped as gods or demigods, were yet believed to partake of human passions and appetites, led to the deification of departed heroes and other eminent benefactors of the human race; and from this latter probably arose the belief of natural and tutelar gods, as well as the practice of worshipping these gods through the medium of statues cut into a human figure.*

Nor is this ignorance of true worship to be attributed to a want of intellectual cultivation. During a large proportion of the period of the oriental and Grecian philosophy, science had, in many respects, attained to as high a state of perfection as it had at any subsequent age. Rhetoric, eloquence, poetry, and some of the other branches, were studied with a success which has scarcely since been surpassed. But, with all their erudition, their faculties, aside from revelation, have never taught them the nature and object of true worship. There was nothing in any system of heathen mythology from which they could obtain this information. And, whenever reason has taken the place of revelation, the proper knowledge of true worship has been wanting.†

The Bible, alone, unfolds to us the character of divine worship. Said the Saviour to the woman of Samaria, "God is a spirit; and they who worship him must worship him in spirit and in truth." Here the Divine Being is presented, not a god in human form, but the maker and upholder of all things; the only being worthy of man's affections. Here we are taught to worship and adore this Being "in spirit and in truth." It is true, we do not here behold the trappings and ostentation of heathen worship, but we can mark the simplicity and spirituality of that in which thousands have taken sweet delight. With the sacred volume before us, unfolding the glories of immortality, we will continue to contemplate the character of our Infinite Preserver and Benefactor; our feet shall tread His "holy courts," and our private meditations of Him shall be

*See "Warburton's Divine Legation."

+ We are informed by Hesiod and Varro that the Greeks and Romans, though they made high claims to literature, and eulogized unassisted reason, yet worshippeď no less than thirty thousand deities. How awfully corrupting to the mind!

sweet; so, by these delightful exercises, our minds shall become tranquilized, devout, and spiritual, and ultimately prepared to join the "blood-washed company" in the "better land."

5. The superiority of revealed religion is again observable in its universal tendency to inspire and promote a spirit of benevolence. Here Christianity stands forth in its unrivalled glory. Where shall we look for the fountain of those streams of benevolence which are now pouring forth their healthful and resuscitating influences, and which are destined to renew and fertilize the moral world, except in Christianity? Benevolence is the very genius of the Christian religion. This is the soil in which it "lives, moves, and has its being." Look at the first abettors of the gospel. They were feeble, yet holy men. In their public addresses we do not discover the charms of eloquence, or the refinement of erudition. Abundant labors and extensive philanthropy were their prominent characteristics. They were content with nothing but the salvation of the world. In their hands the "heavenly treasure," though in "earthen vessels," triumphed over all opposition. It went forth from "conquering to conquer.' This treasure is still committed to the hands of a few undaunted and energetic men, who are resolved on conquering the world to Christ. This host of fearless sentinels, stationed on the outposts of the moral world, will soon witness the last contest, and hear the victory shout, “Alleluia, the Lord God omnipotent reigneth!"

But where, and when, has the religion of reason created in the heart the spirit and feelings of benevolence? When has it taught`man the duties he owes to God and his fellow-creatures? When has it produced in the heart a lively interest in those benevolent enterprises designed for the melioration of our race? When has it inspired that burning desire in the soul for the salvation of the world? We answer, Never! Examine the history of heathen philosophy, and what do you behold? Do you there find the characters of those philanthropic men, such as Howard, Wilberforce, &c., whose labors were indefatigable in promoting the welfare and happiness of their species ? Socrates, it is true, labored to benefit the youth of Athens, but his ob. ject seemed to be rather to correct certain errors of life, than to change and renew the heart. But whatever genuine benevolence he possessed, he was unquestionably indebted to revelation* for it, and not to reason. But how few of the philosophers felt any interest in the reformation of their pupils? Indeed, many of them taught the grossest inconsistencies, while their conduct was strikingly immoral. Such a man as Howard will stand like an imperishable monument as the benefactor of his race when renowned sages of antiquity, whose names throw a lustre around the history of philosophy, shall have been consigned to oblivion.

No sooner did the benign influence of Christianity begin to move the hearts of men, than the spirit of benevolence was manifest. Such were the feelings of those under its influence at the day of pentecost, that they "sold their possessions and goods, and parted them to all men as every man had need." St. Paul gave orders that the poor be remembered, and that collections be made for them, &c. (1 Cor. xvi, 1.)

* He may have received some traditional notices of revelation.

Relinquishing the delights and splendor of vanity, they voluntarily renounced their possessions for the relief of their indigent brethren; but the renunciations, unlike those of the heathen philosophers, were not sacrifices of sensuality at the shrine of pride; they proceeded from the purest motives, and were performed with the sublimest views. Thus has the gospel taught men to feel for suffering humanity and human wo. Every country where the gospel is not known and its principles diffused, the poor are neglected and forgotten. All travellers who have visited the ruins of the celebrated cities of Greece and Rome, have been greatly solicitous to copy the inscriptions found on fragments of columns, and other relics of public buildings. They have found among the ruins the remains of amphitheatres, temples, palaces, mausoleums, and triumphal arches; but no fragments have yet been found, with an inscription, telling us that that relic belonged to a hospital, or to any institution for the supply of human want, or the removal of human misery. The Christian religion, like its Author, speaks in tones of tenderness and mercy. It stands ready to supply the wants of men, and to alleviate human suffering and misery in all its forms.

men.

6. Lastly, its superiority is demonstrated in the effects it has produced in changing and subduing the heart, and in restoring the moral world to its original purity. Every system of man's invention, however powerful and admirable its adaptation, has proved utterly inadequate to subdue the obdurate will, and curb the violent passions of Genius, learning, philosophy, and wit have been resorted to in vain. In the Grecian schools, where the sciences were cultivated, and philosophy attained to the summit of its glory, men lived in the indulgence of unbridled passions, corrupt propensities, and in the commission of almost all imaginable crimes. There was nothing in the philosophy of the schools that was calculated to destroy the spirit of avarice, rancor, ostentation, and pride. Men seemed to be propelled forward by the natural impulses of a corrupt nature in their plans and enterprises. Hence we find bickerings, strife, injustice, litigations, &c., existing among the most virtuous and refined. But, if we turn our attention from the Grecian schools, where shall we look to behold man, by human efforts, brought under a proper discipline; his heart changed and renewed, and brought to feel his responsibilities as an intellectual, social, and immortal being? Such a view in the nature of the case cannot be expected. "There is no other name given under heaven among men, whereby we can be saved."

The gospel is the divine method for man's recovery; and, whatever the wise men of this world, in the plenitude of their philosophical loftiness, may think or say respecting it, it has been found hitherto, and it will be found henceforward, that "the foolishness of God is wiser than men, and the weakness of God stronger than men." "After that, in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching,' to save them that believe." the moral revolutions which it effected on characters of all descriptions, the gospel proved itself, before the eyes of all men, to be "the power of God unto salvation." The salvation wrought by it was not a thing secret and future; it was present and visible. The preachers of the cross could point to the many trophies of its power; and, enumerating

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all the varieties of unrighteous, impure, and profligate character, could say—“Such were some of you; but ye are washed, but ye are sane. tified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of God." "Ye were once darkness, but now are ye light in

the Lord."

And the "foolishness" of the cross is still the destined means by which the progressive regeneration of the world is to be effected. What has philosophy done? Where her triumphs? Where her trophies? Where the hearts she has renewed? Where the characters that have experienced her converting and transforming power? Where are the tribes which she has "turned from darkness unto light, and from the power of Satan unto God?" Her conquests are all pro. spective; her triumphs all promissory; her vauntings all of what is yet to be done. To no one thing more appropriately and emphatically than to the boastings of human philosophy, is the poet's line applicable :

"Man never is, but always to be bless'd."

But the gospel can point to the past as well as to the future. It has done much and it is not to its shame, but to the shame of its professed believers, that its achievements have as yet been so limited. Had Christians felt as they ought their obligations to the God of grace, they would have done more, and given more, and prayed more: yes, much more; and "the word of the Lord would have run" faster and farther, and been more abundantly "glorified." Even as it is,wherever the gospel makes its way,-wherever the word of the Lord takes effect, it shows itself as it did of old, to be still "the power of God unto salvation." It can still point everywhere to the subjects of its subduing and regenerating influence. It can point to hearts of which the enmity has been slain, and which have been devoted in holy consecration to God," hearts of stone" that have become "hearts of flesh;" it can point to the licentious, whose vileness has been purified; to the cruel, whose ferocity has been tamed; to blasphemers, that have learned to pray; to drunkards, noted for sobriety to liars, that are men of truth; and thieves, that " restore fourfold;" to the proud, humbled to the "meekness and gentleness of Christ;" to oppressors, that have laid aside their "rod of iron," and "broken every yoke;" to extortioners, that have ceased to "grind the faces of the poor," and are distinguished for justice and generosity; to sinners of every description and of every grade, that have relinquished the ways of evil, and are "living soberly, righteously, and godly." In the heathen world, idolatry, with all its attendant fooleries, impurities, atrocities, and bacchanalian revelries, gives way before it; and "the gods that have not made the heavens and the earth, perish from off the earth and from under those heavens."* Thus has the gospel triumphed!

This heavenly catholicon is destined to restore the moral world to its original purity, if the predictions of ancient prophets are to be fulfilled. According to those predictions, "the benevolent purposes of the Almighty, in relation to our world, are to be accomplished; war is to cease its desolating ravages, and its instruments to be trans

* See Wardlaw's Christian Ethics, page 307.