those who separate from the established church; as the Presbyterians, Quakers, Methodists, Baptists, Independents, and others. The several denominations noticed, may serve to show, in a cursory manner, how the various sects of professing Christians took their origin. And as we are taught in the words of the text, The disciples were called Christians first in Antioch, so other places have been named, and the reasons given, of different names being applied to different denominations.

REFLECTIONS.

1st. We may see some advantages to be derived from the names of the different religious denominations. They are a means of additional light respecting church history. They are a medium of at once giving a correct view of the general principles of a person. They may serve to show, how far one sect can fellowship another. Whether they will be necessary in the meridian of the millennium day, when the watchmen shall see eye to eye, may be a query. In a future state they doubtless will not exist. 2d. A serious call is this subject, for nominal Christians to become real Christians. A mere name can avail only in time; but the thing, or reality, is of importance for eternity. At the great day of final decision, when some will see that they have only had a nime to live; others. with inexpressible joy and for the honour of Christ, will see that they were Christians indeed.

3d. An exhortation, then, for all to receive Christ as their God and Saviour. They would gladly welcome some earthly friend. They perhaps would be at considerable expense, and with pomp would rejoice to wait on some great personage. But will they not receive the friend of sinners, the Lord from heaven? He proffers himself to them without money and without price. He requires not external splen dour, but a willing mind and the reception of the

heart. To receive him, is life eternal begun in the soul; but, to reject him, is death eternal.

4th. How vastly different the future state of human beings from the present. How much alike the lot of the righteous and the wicked in this world! But what a perfect contrast in the world to come! Here, there is but little distinction between saint and sinner; but, hereafter, the distinction will be as great as heaven and hell. Wherever we are, then, let each one make the inquiry, Am I a Christian? Amen.

SERMON XVI.

MAN FEARFULLY AND WONDERFULLY MADE.

Psalm cxxxix. 14.

I am fearfully and wonderfully made.

THE pious Psalmist assigns the sentiment contained

in these words, as a reason why he should praise God. And surely the contemplation of the human frame is well calculated to excite the wonder and admiration of man. He should be excited with rapture at the thought of an inquiry into a work so curious and astonishing. What a variety of parts are formed, and of uses designed within the compass of a human body! How exactly is every part adapted to its purpose, and one part adjusted to another! And though all the parts of this complex fabrick, are produced and nourished from the same earth, yet how various their texture and consistence! How firm and solid the bones; how soft and pliant the flesh! how tough and flexible the muscles; how fine and feeling the nerves! how quick and lively the organs of sensation; and how promptly the limbs obey the dictates

of the will!

Wonderful is the structure of the vessels which receive and distribute the nutriment, convey the blood, and carry on the respiration; and no less wonderful is the action of those vessels, in performing their respective functions. Mysterious is the power of that animal motion, on which life depends. That of the stomach, heart, and lungs, is involuntary. We can give no other account of it, than that which the apostle Paul gives: In God we live, and move, and have our being. The motion of our limbs is indeed vol

untary; but this is equally mysterious. How is it, that a mere act of will contracts or extends the muscles of our bodies? How it is, that our volition should impart motion to the various members of our bodily frame, no philosopher or anatomist can explain.

Moreover, the mind is as wonderful as the body. This cannot be an object of sense; although it is an object of immediate consciousness. We perceive that there is something within us, superiour to that gross matter, of which the body consists. We can think, reason, and reflect; can review and contemplate our own thoughts; can call to remembrance things past; can look forward and make conjectures on things to come. In our meditations we can, in a moment, pass to distant regions and to distant worlds, and thence return at our pleasure.

The mind is in some inexplicable manner, so united to the body, that it receives all its information by means of the bodily organs. Besides, a disorder of body affects and deranges the powers of the mind; and afflictions and sorrows of mind, debilitate and waste the body. Hence we know, that there is an intimate union between these constituent parts of man. This union is necessary to the present state; but its nature, in what it consists, how it is preserved, how the soul can act in the body, and how it will receive and communicate ideas in a separate, invisible 'state, we cannot, at present, understand. That the soul can act in a state of separation, may be possible; for we find, that even now the greater part of its exercises, are, in a certain sense, independent of the bodily senses. It is indeed dependent on these for the first reception of its ideas; but when it has received them, it can review and compare them, and make deductions from them, without aid from the

senses.

What a mystery are we to ourselves! We cannot explain the powers we possess; nor the motions and

actions we daily perform. Well may it be said, We are wonderfully made! When we look abroad and behold the manifold works of God, are they marvellous in our eyes? And does the great scheme of divine revelation, or do the doctrines of the gospel appear incomprehensible? Let us only contemplate our own frame, and we become a wonder, and incomprehensible to ourselves.

But how are we to understand the Psalmist when he says, We are fearfully made.

To this inquiry let us now give our attention.

1st. The expression imports the dignity of man in comparison with other creatures of this lower world. Man is so made, that the sight of him impresses a terrour on the beasts of the earth. Moses informs us, That God made man in his own image, and gave him dominion over every beast of the earth. When Noah came forth from the ark, God blessed him and his sons; and said, Be fruitful and multiply, and replenish the earth. And the fear of you, and the dread of you, shall be upon every beast of the earth, and upon all that moveth on the earth. Into your hand they are delivered. To the same purpose are the words of the Psalmist: God made man a little lower than the angels, and crowned him with glory and honour, and gave him dominion over the works of his hands, and put all things under his feet. These expressions proclaim the dignity of man, and his superiour station, compared with the animal creation." Many of the animals are superiour to man in strength and activity, and armed with weapons of destruction superiour to any which man naturally possesses for his defence; yet the most ferocious of them will retreat before him. If they ever assault him, it is in some peculiar circumstance; as when they are jealous for their young, provoked with wounds, or enraged by hunger. There is something in the human attitude and aspect, which strikes them with terrour and restrains their ferocity. Yea, many of the beasts