ture, they will not be opened by the illumination of grace. Divine wisdom is acquired by the same attention with earthly learning. Neglect therefore no means of improvement, for none are without their use; but chiefly search the Scriptures, for in them are the words of eternal life.' The pursuit of religious knowlege is the universal duty of mankind. As members of society indeed, some men are more peculiarly directed to this study by the nature of their profession; and some, from their leisure, their talents, and their previous attainments, are enabled to pursue it with greater success and more extensive usefulness but as creatures accountable for our actions, we all are equally interested, and equally obliged to inquire, with diligence and sincerity at least, what is the will of our Creator, and what the law of our conduct. In all matters of consequence to us, voluntary ignorance is naturally productive of disappointment and disgrace; and can we conceive it to be without danger or dishonor in the point which is of greatest moment to us, in the one thing which is really needful? They who will not know their duty, are as truly culpable as they who will not practise it; and they who neglect any of the means of knowlege are justly chargeable with all the consequences of that neglect. Such indeed as labor under invincible ignorance, are objects, not of blame, but compassion. Yet, when we consider the opportunities, of which, in this enlightened age, every one does, or may in some degree partake, we shall be led to conclude, that ignorance is very seldom without guilt; and that all of us may be, if not vainly learned in the proud systems of science, yet sufficiently skilled in the plain principles of Christianity, which are at the same time level to the understanding, and important to the happiness of all men.

SUMMARY OF DISCOURSE IX.

1 PETER, CHAP. II.-VERSE 15.

No arguments against the truth and excellency of Christi anity have been urged more frequently, or with greater show of triumph, than that which is founded on the misconduct of its professors; though it is one which can do no credit to the understanding or the heart of its author. No rule of conduct has ever prevented all the crimes which it forbad; and some have been made a pretext for the very crimes which they were designed to remedy, &c.

Yet, feeble as it is, this argument has been confidently used in every age, by rival sects of Christians against each other, and by infidels against them all.

Its weakness, however, affords no excuse to those who give occasion to it by their unworthy conduct. The duty of example pointed out illustrated by a quotation from the prophet Samuel; also by the words of our Saviour himself, as well as by his disciple, 1 Pet. ii. 15. This latter passage commented on. Three different ways stated, in which the vices of Christians are detrimental to their religion.

I. They afford an argument to infidelity.

In the earlier ages of the gospel, the manners of men were directed by the rules of their profession, and their profession was in return recommended and supported by their exemplary conduct; for they actually appealed, in proof of its divine origin, to its heavenly effects: this topic enlarged on. The degeneracy of succeeding times may have weakened this conclusion; but no possible degeneracy can give real force to the ar

gument, when directed against the truth of Christianity; for nothing can prove its natural tendency to be evil, &c. nor are the vices of believers the consequences of religion, but of its abuse or neglect; neither can the corruption of Christian morals be compared with the enormous wickedness of heathen nations in similar stages of society: this topic enlarged on.

If the argument from the first ages of Christianity itself be thought an exception to these observations, it must be remembered, that an equal number of striking circumstances can very rarely, and may never again occur, to establish the same or the opposite conclusion: this shown. After all, the argument against religion from the vices of its professors, however solidly refuted, will preserve its influence, and produce greater effects than its intrinsic value will fairly account for reason of this assigned. Observations drawn from this part of the subject, respecting our own conduct, and the nature of our obligations.

II. Unbelievers are not the only persons, whom our misconduct may fatally mislead. Even in professed Christians there is a cold or contemptuous neglect of public worship, and of revealed doctrines, which is often defended on the same pretence : such a representation is indeed remote from truth; but it is impossible to convince men by reason, who argue only from what they see, and who will see only what they please. Belief in the doctrines of religion, and attendance on its solemnities, have a natural tendency to awaken our sense of those duties, which the Being we adore has commanded; and to quicken our pursuit of those virtues, which it is the chief and avowed end of revelation to recommend and promote. And though these means partake in the imperfection of every thing relating to man, and often fail of the ends they were designed to accomplish; yet it is far from certain that they do fail so often or so considerably as the objection supposes: this subject enlarged on, and illustrated by the conduct of the hypocrite. Religious observances, it is true, cannot divest us of our natural frailty

but they certainly give us awful ideas of the moral Governor of the world, and have a peculiar tendency to form and encourage that serious and temperate disposition of mind, which will best secure us from great or frequent excesses: this topic enlarged on. But though the inefficacy of religious observances cannot be justly concluded from any particular failures, yet it must be remembered, that these circumstances enable men to deceive themselves and persuade others; that the cause of religion has suffered more from the loose charge of hypocrisy in its friends, than from all the arts and arguments of its inveterate foes; and especially that obedience to the divine commands is required from us, not only as a private duty, but as a public example, &c.: for,

III. The vices of believers not only furnish a pretence to the infidelity of some and the irreligion of others, but spread also a very dangerous snare in the plainer paths of moral virtue.

The force of example on the minds and manners of men is universally acknowleged this dilated on. As it is no incon siderable encouragement to goodness, that every instance of right behavior has a tendency to produce the increase of virtue; so it is an aggravation of every crime, that it contributes to enlarge the dominion of sin, and perpetuate the miseries of

man.

It is useful to consider the consequences of vice in every light that may at all deter us from the commission of it. Now, as an example, it is attended with peculiar circumstances, tó which an ingenuous mind can hardly be insensible: these are equally fatal and unavoidable; they yield to no precautions, and admit of no reparation; for no satisfaction can be made for the loss of innocence: this subject dilated on. Such con

sequences then form a motive to goodness, which no thinking man can overlook, and no generous man will disregard. Concluding observations.

DISCOURSE IX.

THE VICES OF CHRISTIANS DETRIMENTAL TO THE GENERAL INTERESTS OF RELIGION.

1 PETER, CHAP. II.-VERSE 15.

For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men.

Of all the arguments, which have been directed against the truth and excellence of Christianity, none have been urged with greater frequency, or displayed with greater triumph, than that which is founded on the misconduct of its professors. It is an argument indeed, which, whether apparently confirmed by particular facts, or supported only by falsehood and misrepresentation, can do no credit to the understanding or the heart of its author. No rule of conduct has ever prevented all the crimes which it forbad; and some have had the peculiar misfortune to be made the pretext for the very evils, which they were originally designed to remedy. To argue therefore against religion from the abuses of it, proceeds from a defect in judgment: to argue against it designedly on wrong principles, or from pretended or distorted facts, proceeds from a defect of another nature, and is not a weakness, but a crime.

Yet feeble as it certainly is, this sort of reasoning has been confidently used in every age by the rival sects of Christians against each other, and by infidels against them all.

But the weakness of this reasoning, however visible in itself, and however disgraceful to the cause in which it is employed, is far from affording any excuse to those, who give occasion to