made flesh." Millions of Gentiles, and among them, believers of this afsembly, who were once" afar off, are now brought nigh by the "blood of Christ," and are no more stran

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gers and foreigners, but fellow-citizens of the "saints, and of the houshold of God."

But though all this hath happened, according to the scriptures, much is yet required to their complete fulfilment. Many families of the earth are still unblest: These two are reserved for the trophies of Emanuel's grace, and are to be subjected to his authority, by the same means which he hath ever employed in converting sinners-the gospel of his crofs. Three topics of discourse, not lefs appropriated to the design of our mecting, than plainly suggested by the text: For in this mountain shall the Lord of Hosts destroy the face of the covering cast over all people, and the vail that is spread over all nations.

I. Many families of the earth are yet unblest. They are described as destitute of spiritual and saving knowledge; an idea obviously conveyed by the figures of a VAIL, and a COVERINGDarkness, thick darkness, enshrouds their minds, and conceals from them those facts and princi

Eph. ii. 13, 19.

ples which it most interests them to know and to improve.

Of the nations thus under a vail we reckon four clafses:

1. The families which adhere to the " man of sin:"-Enticed by his lying wonders, and given up to strong delusions, they have deviated into the paths of apostacy; they are under the vail of anti-christian error.

2. The families of rejected Israel:--Having 'disowned their Mefsiah when he came; and being disqualified, by judicial blindnefs, for discerning the real sense of their scriptures, which testify of him; the vail upon their hearts is the vail of obstinate unbelief.

3. The families which embrace the doctrines of Mahommed:-Turned aside after fables, and amusing themselves with the belief of lying vanities, they are under the vail of grofs imposture.

4. The families which are usually called Pagan-With no other instruction than the glimmerings of natural reason, and the refracted rays of distant tradition, they are covered with the vail of deplorable ignorance.

All these are characterized in the text. But our attention is invited more immediately to, those who are without any scriptural revelation. Though true of all, it is of them pre-eminently

true, that they are under the double vail of a benighted understanding, and an erring conscience.

God is the source of intellectual light; for he alone is perfect reason. Wisdom in natural things is his gift; much more that wisdom which is spiritual and divine. Lofs of ability to discover the chief good, was at once the just reward, and the native consequence of revolt. For as all spiritual light in the creature beams from the effulgence of the Godhead, whenever sin had intercepted the communion of man with his Maker, the day which shone around him vanished; the gloom of the pit thickened on his soul; and from that accursed hour to this, unlefs illumined from above, he hath wandered out of the way, and his feet have “stumbled upon the dark mountains." Does the assertion need proof? Proofs innumerable are furnished by the unhappy Heathen. Of the very God who "breathed into their nostrils the breath of life;" on whose bounty they are continual pensioners; and at whose tribunal they must shortly stand, they are fatally ignorant. The "heavens may declare his glory, "and the firmament shew forth his handy work*;" but the Pagans, unaccustomed to

* Psal ix. 1.

decypher their language, and to study their lefsons, do not thence derive, in fact, just and clear perceptions even of "his eternal power and Godhead;" far lefs of his moral character; lefs still can they learn that he is the only satisfying portion of rational beings; and least of all, that he is accessible to the rebellious. Those general notices of his being which have prevailed in all countries and at all times, have never sufficed to direct men aright in their inquiries after him; nor do they now prevent the most foolish, the most extravagant, the most abominable conceptions of his nature, and of his operations.

Mistake in the first principles of religion and of morals, must generate uncertainty in all the subordinate principles of both. The rule of obedience is, therefore, at best, a subject of conjecture. What is the genius, measure, and manner, of acceptable worship? What are the relative duties of society? Wherein they come short? And what shall be the fruit of transgression? few of the Heathen ask, and none can tell. Yet they are under a law of righteousnefs which saith, the soul that sinneth shall die." The origin of their wants and woes they are unable to explore. To the demerit and wages of sin they are utter strangers. The consequences of death they are equally unpre

pared to meet, or to estimate. All beyond the grave is impenetrable obscurity. Their notions of immortality are lefs a speculation than a dream. When called hence, they plunge into the world of spirits, unconscious of their destiny; and, till that consummation of sorrows, they grope, at a venture, after the path of life; but grope, alas! in vain; " having the understand"ing darkened; being alienated from the life "of God, through the ignorance that is in "them, because of the blindnefs of their "heart*."

Of this intellectual darkness the inseparable companion is an erring conscience:

Although light in the understanding does not, of course, imply moral excellence, yet, without the former, there can be none of the latter. To this it is necefsary not only that there be a law of morals, but that it be obeyed from a regard to the authority of the lawgiver. Both the lawgiver and the law must, therefore, be known, or conscience will inevitably go astray. The general sentiment of right and wrong, though sufficient, if violated, to leave men without excuse, will by no means conduct to the proper discharge of duty. The fact is notorious; and a glance at the Heathen world will

* Eph, iv. 18.