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always be found in the latter connexion, if the young the choice of a companion for life, did not too frequently conduct themselves injudiciously. Truth however compels me to say, that not a few of the discontents of human beings arise from what ought to be the source of perpetual satisfaction. I have shown the importance of making choice of a suitable profession; but this choice. is of still greater moment. If it is not made with discretion, the consequence will be, that in a house, which ought to be the abode of peace and harmony, will be heard the voice of loud complaint and mutual reproach. To you therefore, my young friends, who are still free to choose and to reject, I would recommend to exercise caution, and to consult your reason. If it is not in your power, as it may not always be, to discover a person agreeable to your taste, and who would render you happy, consent to pass through life in a single state. The matrimonial connexion was undoubtedly intended by Heaven as a blessing to mankind it is not however absolutely essential to happiness; and incomparably better is the situation of that person, who is alone, than of the person, who is yoked with a fool, a drunkard, or a tyrant.

7. I would give only one more rule, which is, that you should cultivate religion, which, when all other means fail, diffuses peace and satisfaction into the mind. I have observed before, that virtue is necessary to produce content. Religion includes virtue; but at present I use the term in a sacred sense. By it I mean that love of God, which arises from a sense of his goodness, and a contemplation of his perfections and works. When you study the nature of God, and the universe which he has created, you perceive so many marks of benevolence,

that you conclude, that he is a wise and gracious Being, who has formed a perfect plan, the object of which is the happiness of his creatures. As you become convinced, that everything which he does is right, and will terminate in perfection, you are disposed to acquiesce, whatever uneasiness you may 'personally suffer; believing that evil is accidental, whilst good is essential and eternal. Such a belief taught the Apostle Paul to be content, in whatever condition he was placed. He passed through many labors and sufferings; but his soul was animated by religion, which enabled him to endure them with patience, and even with cheerfulness. Under all his trials and afflictions he beheld the hand of God; and he knew, that what God did could not be wrong. I exhort you, my brethren, to imitate his spirit; and like him, to look forward to a future world. In the present scene you cannot expect perfect happiness; for it is a first state, and is intended to discipline you in virtue. Whatever causes of uneasiness remain therefore, after you have endeavored by every proper means to obtain content, you should submit to with resignation; as you have reason to believe, that they will be of short duration; and that beyond the grave, what is now wanting to complete happiness will be supplied, what is rough will be made smooth, and what is obscure will be illuminated.

2d S. after Easter.

THROUGHOUT ALL JUDEA, AND BEGAN FROM GALILEE, AFTER THE BAPTISM WHICH JOHN PREACHED.

WHITSUNDAY, the day which we now observe, is one of the three great festivals of the year; and its design is to commemorate the effusion of the holy Spirit on the primitive disciples. By this event they were qualified to preach the gospel to the Gentiles, to extend it beyond the limits of Judea, within which it had been hitherto confined. The subjects proper to be treated on these occasions, relate to the Christian religion, and particularly to its commencement and progress. The text asserts that the gospel began from Galilee, after the baptism which John preached; that is, in the year twenty-seven of the Christian era. This date is properly the origin of the religion; for before that period our Saviour had lived in retirement at Nazareth, and had not appeared before the eyes of the public. About eighteen hundred years ago, then, the religion commenced; and no fact is more certain than that it is of great antiquity. This

can be demonstrated by a chain of events, which can be traced back, without one broken link, to the beginning of the second century. We have received this religion from our fathers; who have committed to us the Scriptures, which they received from their fathers and our ancestors did not invent these books; but they were handed down to them by the disciples who preceded them. Though the world has suffered many revolutions during the past seventeen hundred years; yet the Scriptures, through the whole of the period, have never been lost; nor has any one pretended, in any part of this series of time, that the religion was lately introduced, that the writings, which contain it, had just been brought to light. These facts are known to all, who are acquainted with ecclesiastical history.

There is no doubt, nor does the most prejudiced infidel deny, that the Christian religion existed in the age of Trajan; that there was then a numerous body of its disciples in several parts of the Roman empire. Among other proofs of this point is the celebrated epistle of the younger Pliny to that emperor, written not long after the commencement of the second century. From this epistle, the authenticity of which cannot be questioned, it appears that there was then a great number of Christians in Asia Minor; that consequently the religion had then begun to exist; and consequently that its author, or authors, must have lived at least several years before that period.

As these two conclusions are nearly self-evident, it requires not many words to prove, that they are justly drawn. It will be sufficient to say, that effects cannot take place without a cause. So great a number of persons, in every part of the Roman empire, could not have

become Christians, unless Christ had existed, or at least, unless his history had been written, several years before. Instead of several years, we have a right to say many years; because all, who are acquainted with human nature, know that great changes in the opinions of men do not suddenly take place. Pliny wrote his letter in Bithynia; and he informs the emperor, that the contagion of this superstition, as he styles the Christian religion, had pervaded, not the great cities only, but even villages and the country, so that the temples of the Gods had become nearly desolate. Now to have spread the religion from Jerusalem to Bithynia, and to have gained so great a number of converts must have required a length of time. The conclusion therefore is just, that the author of Christianity lived before the second century.

In what part of the first century the Christian religion began, ought to be the subject of dispute between those who believe, and those who disbelieve it. I say, this ought to be the subject of dispute, not that it always is. For there are infidels, who allow that Jesus was born at the commencement of the first century; that he and his followers made many disciples and that the books of the New Testament are as ancient as his friends pretend; and yet there is no truth in his religion; that Jesus himself was an impostor; that he neither worked miracles, nor arose from the dead; and that his disciples were either deceived by him, or his abettors in the fraud. In a word, they affirm, that the most pious and virtuous of men, for that such was the character of Jesus Christ, they are compelled to acknowledge, was a hypocrite and deceiver; and that his disciples, if not fools, were artful men, though it is not pretended that they obtained any advantage by their art.