Then again, as to peace, and good-will among men, we hear little more of it now, than we did before the days of Chriftianity, We fee nations equally difpofed to quarrel and fight; people every where to cheat and deceive; to plunder and destroy; in fhort, to be as guilty of every kind of ill-neighbourhood, as they could have been in the worst of times. So that, in fact, fays the objector, a religion, that came into the world with a hymn of triumph, marking fo ftrongly its intention, Glory to God in the higheft; and on earth, peace, good-will to men, does not in any degree, feem to have anfwered the gracious purposes, for which it was intended.

That is falle. Much general reformation, and happiness, in various ways, hath been introduced into the world by the Gofpel, both among indi viduals, and among nations.—But even on a fuppofition it had been otherwise, it proves nothing against the good effects of Christianity, if it were properly obeyed. It only proves that, notwithftanding the purity of the Gofpel, and its gracious intention of making mankind religious and happy, there are numbers who will not be made religious

and

and happy by it. But what could God Almighty do more for man; confiftently with leaving him at liberty to act freely? He could only give him a rule to walk by, and reason to enforce that rule; unless he had changed his nature; and, by giving him a new religion, had wrought a standing miracle to force his obedience to it. So that, of course, the world will always be divided into two forts of people-such as are deaf to all the calls of religion; and such as live up to its rules. Among these latter only are to be found those who feel the happiness of living under Gofpel-laws. It would be a wonderful thing indeed, if those should profit by them, who never trouble their heads about. them, The patient, who rejects the medicine, muft not hope to remove the difeafe. Our Saviour himself, you remember, prophefied, in the parable of the fower, of the different reception which his Gospel should meet with among different men. Some feed, he tells you, would fall among thorns, and be choaked-others on beaten ground, and be picked up-but that ftill there would be fome which would fall on good ground, and bring forth fruit in abundance.

The Christian religion therefore is not meant to work by force, or like a charm, on the minds of

men,

men. If it did, there could be no goodness in the obfervance of it but it is intended mercifully to guide those to happiness, who will listen to its gra cious voice, So that when we look into the world, and wish to see the effects of religion, we must look for it only among real Christiansamong those who truly live up to its laws-and not among thofe who happen to live in a Christian country; and are Christians only in

name.

May God of his infinite mercy grant, that all we who enjoy the benefit of its divine precepts may liften to them; and, as far as we can, promote the glory of God in the highest, and peace and goodwill among men, through Jefus Chrift our Lord!

LET EVERY ONE THAT NAMETH THE NAME OF CHRIST, DEPART FROM INIQUITY.

THE character of a good Chriftian may with

many people be defirable, merely as it implies

an honest man. It is not real Christianity they value. All they wifh is to be confidered as men of a fair appearance in public-as men with whom the world may deal with confidence.

Now when religion ferves merely an appearance, it is what our bleffed Saviour fo aptly calls the cloke of fin.* It conceals under it whatever we wifh to conceal. The knavery of our hearts-our bad defigns-our purposes of revenge-our lewd

* John, xv. 22.

intentions

intentionse are all concealed, when the man has gotten his religious cloke on. He paffes for a goodi Christian; and all is well.

I hope I need not tell any of you, there is no religion in all this. Such a man may be Christian enough to fave appearances but certainly not enough to fave his foul. The text gives us another notion of being Christians. Let us hear it once more. Let every one that nameth the name of Chrift, depart from iniquity. Let him not reft in the form of religion: but let him endeavour after the spirit: of it; let his heart, his lips, and his actions all agree.

In the following difcourfe I fhall enlarge upon. the apostle's advice; and urge feveral motives to perfuade those, who call themselves Chriftians, to anfwer their profeffion.

In the first place, let us confider how difre. putable, it is to act unfuitably, to our profeffion. Even in common matters-in the bufinefs of this world it is difgraceful. He who profeffes an art, or calling, and appears totally ignorant of it, is justly thought contemptible.-You know how difcreditable it is for a man to take a farm, for in

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ftance,