appoints qualified persons to explain to him the meaning of these scriptures; to instruct him in every part of his duty; to remind him of what he owes to God, to his neighbor, and to himself; to warn him when he goes astray; to encourage him in the pursuit of holiness; and to use every means by which he may be made to abound yet more and more, in all the things that are excellent. It consecrates one day in seven to rest from ordinary labor, to give him a special opportunity of examining his heart, of reviewing his past conduct, and of providing an additional store of knowledge and wisdom for his guidance in future. It institutes certain ordinances, by which his moral principles are strengthened; and by which, to the obligations that already bind him, there is superadded that which arises from a voluntary and solemn dedication of himself to the love and practice of goodness. It prescribes to him the exercise of habitual prayer, by which his mind is accustomed to the contemplation of divine excellence, and by which he derives from heaven, the grace and strength that are requisite for enabling him to walk in the ways of God's commandments. And, what is of the utmost consequence, it does not merely recommend the use of these means as a source of improvement and advantage, but makes it a subject of authoritative appointment, and commands it as a duty, which we are under as strict obligations to perform, as any of the other duties required of us by the laws of God.

In all the views now taken of the moral influence of the gospel, it evidently appears, that no defect whatever can be ascribed to it in that particular. On the contrary, it seems perfectly calculated, by the qualities we have found it to possess, to purify, in an extraordinary measure, the heart and the character of its adherents. It seems calculated to produce this effect, not only above all the religious and moral systems which have yet appeared in the world, but above any system which the unaided powers of man can be reasonably supposed capable of forming. The survey of it which has been

taken, necessarily short and rapid, is yet sufficient, we presume, to establish the conclusion at which we aim. To whatever cause the wickedness of professing Christians may be owing, it cannot be attributed to any want of fitness in the Christian system to produce a contrary character, but is in direct opposition to the whole spirit, and design, and tendency of that system. And, therefore, instead of considering the fact on which so much stress is often laid by the enemies of our faith, as any proof against its divine origin, we should look to the moral character of that faith itself, as being not only worthy of the God from whom it professes to come, but capable of being traced to no inferior source, and consequently, as furnishing a powerful and irresistible evidence, for the divinity of our holy religion.

We have still to consider the effects which Christianity has actually produced, on the moral character of its adherents. But that point we must reserve as the subject of another discourse; and we shall now conclude with a few remarks, by way of improvement.

When we reflect on the inherent excellence and purifying tendency of the gospel, and contrast it, in these respects, with the conduct actually exhibited by many who profess attachment to it, there is indeed much reason for wonder and regret-for wonder that the effect is so very unlike the cause which we suppose to operate, and for regret that there should be so much unworthiness amidst such manifold and mighty advantages. It surely becomes those who call themselves Christians, and yet lead unholy lives, to think seriously of the manner in which this inconsistency affects their character and their prospects. It renders them chargeable with being "enemies to God by wicked works," while they enjoy the light which should guide them in the path of righteousness, and profess to walk in that path, while yet they are travelling in the way of transgressors: and being thus enemies to God, what can all their privileges however valuable, and all their pretensions, however sacred, do for them, when they are called to give

in their account?-what but aggravate the condemnation to which they must be doomed in the eternal judgment? Let me, therefore, entreat you to search and try yourselves, that you may discover your sinfulness and your danger, in their full extent, that you may be aware how far you are from the kingdom of heaven, though you are living amidst the outward benefits of the gospel dispensation, and that you may be persuaded to embrace that gospel in faith and love, having your hearts renewed and sanctified by its quickening power, and all your principles, and affections, and conduct, subjected to its holy government.

And let not this discussion be lost upon real Christians. It becomes you, my believing friends, to "stir up the grace that is in you," that you may live more "unblameably and irreproveably" in the sight of your brethren and of the world; to cherish the faith that you have placed in Jesus, that it may exert a still more purifying influence on your "heart, out of which are the issues of life;" to be more watchful against temptation, and more determined in resisting it; to keep yourselves more from the snares and allurements of "the world, that lieth in wickedness;" and to pray, more frequently and more fervently, for that Divine Spirit, through whom alone you can be preserved from the defilements of sin, and be enabled to "walk worthy of the vocation wherewith you are called." Live thus, and you will not only work out your own salvation, but you will be instrumental in promoting the salvation of others, in preventing "the name and the doctrine of God from being blasphemed," and in promoting the prosperity and influence of "the glorious gospel of our Lord Jesus Christ."

SERMON X.

THE IMPERFECTIONS OF CHRISTIANS NO ARGUMENT AGAINST CHRISTIANITY.

1 TIMOTHY vi. 1.

"Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed."

IN entering on the consideration of these words, we proposed to consider the objection to Christianity which is drawn from the sinful conduct of those who have embraced it. We, first, directed your attention to the alleged fact on which the objection is made to rest, and endeavored to show you that it is much exaggerated. We next proceeded to show you, that the fact in question cannot be reasonably adduced to invalidate the truth of Christianity, or to constitute any just cause of offence against that system of religion. Here we remarked, that the objection must suppose that the wickedness of professing Christians arises either from Christianity being directly immoral in its influence, or from its being deficient in power to make its votaries holy. The first part of this alternative we discarded, as what no person would presume to maintain. And, in dis

cussing the second part of it, we took occasion to prove that Christianity is not deficient in the plainness and energy of its precepts-nor in the extent of its moralitynor in the principles on which its morality is foundednor in the sanctions by which its duties are enforcednor in the encouragements which it gives to holy exertion-nor in the external means which it prescribes for promoting the spiritual improvement of the Christian. But then the argument is not complete, till we have considered the effects which Christianity has produced on the moral character of its adherents. And it is to this point we are to speak in the sequel of the present discourse.

1. Let it be considered what a multitude of excellent characters have been formed by the influence of the gospel. From its first establishment down to the present day, every successive age has had a number of individuals and of families by whom its sanctifying power has been deeply felt and practically exhibited.

On looking into the history of its progress and effects, we observe that it no sooner obtained a footing, than it began to change the moral aspect of society, wherever, at least, the profession of it prevailed. By thousands it was acknowledged as a divine religion; and by a very great proportion of these its spirit was imbibed, and its precepts were obeyed. They were converted by it from the abominations of heathenism, and from the corruptions of Judaism; they did not merely abandon a speculative error, and adopt a speculative truth; it was not a mere improvement in point of doctrine: it was a total renovation in their heart and life. They became humane and pure, meek and temperate; anxious to "depart from all iniquity," and zealous in the cultivation of universal holiness; eminent for their personal virtues, -for piety to God, and benevolence to men. This is no imaginary representation-no extravagant picture of fancy-no exaggerated statement to support an otherwise untenable hypothesis. It is a well authenticated fact, which stands upon record, and of which every one