But from reflections so grand and animating, I must turn to another theme. The period has arrived, when personal obligations, as well as the interests of the infant flock over which I have been called to preside, require that I should leave this city. Never in my life have I cherished a more sincere design than that of returning to the people of my charge; but I know not how it is, and perhaps it is weak. ness to confess it, but I feel an unaccountable presentiment that I shall never meet you again. O, my God! is this the last time? Will the return of November find this voice stilled in death, and this frame mouldering under the clods of the valley? If it should be so, I can only say, that the kindness and affection I have found here will animate the last prayer of my heart for your happiness. But whatever may become of me, I beseech you go forward with the undertaking in which you have embarked. Discard the incentives of sectarian rivalry, and build a church for yourselves, your children, your city, and your God. Above all, prepare for the judgment-seat of Christ. O, when I cast my eye through the pews where you are now sitting, and remember the awful pestilence which has so lately shrouded this place in mourning, I cannot repress the inquiry, Who of our number, before the summer is closed, will be sleeping in yonder grave-yard? For whom is that funeral knell to be next sounded, which within three days has twice rung its admonitions in our ears? And if I should live to return, which of you shall I find missing from the dear little circle of friendship? Ye saints of the living God, farewell. Keep near the hill of Calvary; and as you cluster in gratitude and devotion around the Cross on which your Saviour expired, forget not to pray for your pastor. Farewell, ye who are seeking an interest in Jesus; do not despond; the darkest hour is nearest to day. It was not till Peter had begun to sink that his Redeemer rescued him. And, O, ye votaries of the world, what shall I say to you? The sand is rapidly wasting that measures your existence, and yet must I leave you impenitent! Listen to my parting words: When you hear that I am laid in the dust, remember that I warned you to think of eternity! I have done.

Once more, my dear people, I bid you a long, and God only knows, but a last farewell.

SERMON IX.

"All Scripture is given by inspiration of God."

2 Tim., iii. 16.

THIS passage has already been partly discussed on the last Sabbath. After enumerating at that time the principal arguments on which the sacred writings grounded their claim to a divine origin, it was proposed that the exercises of the present evening should be devoted to the objections by which that doctrine has been most commonly assailed. Conformably with these arrangements, therefore, we now begin with the considerations supposed to invalidate the authority of the sacred Scriptures, among which one of great celebrity is, that so small a portion of mankind has possessed them. The boon, it is said, has been granted only to one-fifth of the computed population of the earth, while the remainder are enveloped in darkness. This, I confess, is a specious argument. In reply, I forbear to remark, that those nations which are ignorant of Revelation have consigned themselves to ignorance by their own folly and guilt; I only say, that if we adopt the singular method of reasoning down facts by presumptive evidence, we shall prove too much. Suppose the Bible to be a fabrication, I would ask, how a benevolent God can enlighten and civilize one part of the world and leave the rest to debasement? Why is one country seen in chains while another is free and happy? Why is idolatry wielding its iron sceptre over so many millions of our race, while we are enjoying-what shall I say, the blessings of the Bible? no-the refined and manly improvements, if you please, of infidelity? How comes all this, if, as we are told by those who are too wise to believe the sacred Scriptures, there be a God of mercy at the helm of the universe? But perhaps they tell us that the human mind will, ere long, emerge from its degradation and throw off the shackles of ignorance and error. Here, however, we are, at all events, on a level with them, for we can and do retort, that the religion of the Bible is not restricted to a day or an age; it looks forward to centuries which will yet record its triumphs-to generations which will yet catch and communicate its tidings and to a world which is soon to be filled with its influence and renovated with its glories.

Besides this, it may be observed, that the only necessity of a Revelation arose from the guilt of mankind. Now, if they have actually fallen from their innocence and extinguished the opportunity of their own return to God, why should they call upon Him to remedy the abuse of one favor by the gift of another? Is it not confessed on all hands, if any thing at all be confessed, that it was unmerited mercy alone which gave us the sacred Scriptures? Surely, then, mercy ought to be at liberty to do what it will with its own. A claim to equality must rest on equal rights; but when none of the claimants pretend to any right, why should one portion complain for being refused a gratuity which is bestowed on others? Just analogize the argument in the works of Providence, and see where it will lead. Why ought not an idiot to complain because his neighbor has the perfect faculties of the mind? Why may not an honest beggar complain because hundreds, who are actually as destitute of honesty and character as he is of wealth, are rolling in plenty? The truth is, there is no stopping this principle when we have once set it in motion. A poor man may complain because others are rich; a stupid man because others are intelligent; a Hindoo, because he was not made a Christian; and a Christian, because he was not made an angel. Deists might object to the Bible on the ground of its limited diffusion, and Atheists might oppose the existence of God by pleading the disorder and sin which are visible in His works.

Now, let any man who takes such ground against the sacred Scriptures first begin to explain the difficulties which are every day rising in real life. Let him not be so eager at presumption till he has silenced the language of fact. When he shows the world why the allotments of Providence are unequal, we will tell him in return why the sacred Scriptures are unequally distributed. But who are they that feel so much for those who are left destitute of the Bible? Is it the pious, or is it the skeptical? I ask the question, because it would be strange that those who care nothing about their own souls should feel so tender a concern for the souls of others. But whoever they may be, why should they cling so closely to this objection? Do they suppose that all who have not the Bible in their hands must necessarily be lost? Not at all. They invariably disclaim the doctrine; and if they do not, I do. What may be the opinion of others I know not; but for myself, I should be unhappy, or, if I were not, I should deserve to be, in coming to the cold and chilling conclusion that all the Heathen, in every age, will finally perish. It is true that they, no more than ourselves, can merit salvation. Their repentance, their sincerity, their sacrifices, have no more intrinsic efficacy than our own would have. But the death of Christ, whether they ever heard of it or not, has rendered it consistent for God to exercise mercy towards all his creatures-the heathen as well as us; and why suppose they may not share it? Do you say that all men are commanded to believe in Christ, on the penalty of perdition? I admit it, in cases where Christ has been known; but God does not require absurdities. No command can be binding where it was never heard of. We might just as well affirm, that