the pursuits of him, who seeks no other end in his literary pursuits, but the gratification of curiosity, the acquisition of fame, and the promotion of his temporal interest. The world abounds with ignorance; and from ignorance, proceeds much of that wickedness and misery, which are found to deform and degrade human nature, and to poison all human enjoyment.

The lot of that man is happy and honourable, who is enabled, by his successful studies, to hold out a lamp to cheer the gloom, and to direct the steps of the benighted traveller in the journey of life. When intellectual improvements are thus directed, they exalt the character of their possessor to the highest glory. He becomes a blessing to his generation. He is truly godlike, and there is every reason to entertain a hope, that he is the favourite of that God, whom, at an awful distance, he endeavours to resemble.

But how unlike is the condition of the atheistical writer, or unbelieving philosopher! He has employed the faculties of mind, which God Almighty gave him, in an impious endeavour to exterminate religion. He has performed the business of that evil spirit, who is represented as taking delight in the diffusion of misery. He has fought under the banners of Satan against the most high God; and what can we expect as his doom, but that he should be condemned to the realms of that potentate, whose part he has taken, whose cause he has promoted?

Can the admiration of a few mortals counterbalance the danger of incurring the everlasting displeasure of the Lord of heaven and earth; of him, who is able to annihilate him in a moment, or to condemn him to unutterable and unceasing torment? But he believes not in such a God, and he fears not

the danger. He may, indeed, proceed, during the hours of health and prosperity, in the career of wickedness; but the day will come, when, in the anguish of his heart, he will wish to recal those words, and those writings, which are now irrevocable. If he feel no such remorse on his death-bed, or in the hour of sickness and pain, then is his case still more deplorable. Then is there every reason to fear, that he is utterly abandoned by grace, and given over to the evil one.

And now, after having remonstrated with scholars and writers, on the folly of such wisdom as leads them to patronise infidelity, it remains to admonish readers of the danger of bestowing attention on writings, however celebrated, however replete with wit and ingenuity, which are intended to ridicule and revile the religion of Jesus Christ.

Very few readers in the common classes of mankind, are able to discover the fallacy of subtle argument. They take up a sceptical book, because the name of the author is celebrated. They find that he is an unbeliever, and supports his unbelief with apparent ingenuity. They understand the author but partially; but they give him credit, where they do not understand, for sound and conclusive argumentation. The authority of a name renowned throughout the countries of Europe, carries them away captive. They are desirous of enjoying the reputation of wits and philosophers, in the little circle of their companions; and therefore eagerly adopt the writer's opinions, after the most superficial examination. Their practices must keep pace with their principles, and thus are they rashly involved in speculative irreligion and practical immorality.

Let then the generality of mankind, those in the

middle ranks, whose education has not been such as may enable them to refute errors in philosophy, resolve to take the safest side, and to avoid, as they would the contagion of a pestilence, the perusal of seducing books, written to weaken their belief in the religion of their country. There are books enough in every department of letters, to amuse and instruct an ingenuous mind, without having recourse to the productions of self-conceited unbelievers.

Neither should the man of cultivated understanding, the professed scholar, devote his time and attention to such writings. However celebrated they may be, it is no disgraceful, but an honourable, defect, to be unacquainted with them. There is danger in perusing them. Wit, and polished language, will disguise the poison of sophistry. The reader means only to indulge an innocent curiosity, but is at last caught in a snare, from which it is not easy to escape. Wickedness of all kinds is of an encroaching nature. It may be justly attributed, either to the natural corruption of human nature, or the operation of evil spirits, that he who has once trodden in the path that leads to destruction, cannot withdraw himself without great difficulty. Many a student has dated all his subsequent misery, from the hour in which he carelessly took up the volume of some fashionable infidel. It is safest, not to inspect such books at all; but common prudence directs, that we suspend the indulgence of our curiosity, till our principles are fixed, and our judgments mature. It happens perversely, that young men, who are least qualified to detect deceit, are the most inclined to study those writings in which it chiefly abounds. They are recommended by fashion, by novelty, by wit; and almost every one is of opinion, that he has self-command enough,

to avoid the danger by which others might be undone.

There are certain homely virtues, which refined and speculative philosophy seldom mentions; the practice of which, is essentially necessary to our comfort. Such are, common honesty, probity, and a mutual interchange of good offices in ordinary life. Such are, sobriety and industry. Such are, an humble acquiescence in our lot, and a ready obedience to legal ordinances, established for the general good. These, it is our interest, as well as our duty, constantly to observe. However we may amuse ourselves in speculation, let us never be tempted to leave the high road of obvious duty, plainly dictated by the common-sense of mankind. Let retired students ingeniously deny the difference between good and evil. Such an employment of their faculties may fill up those hours which might otherwise be engaged in active vice. But let us rather believe the suggestion of our senses and our understandings, which, when they are not perverted or misled, point out the difference between good and evil as plainly as that between light and darkness. Let us be humble, as becomes such frail and wretched creatures as ourselves. Let us retain the simplicity of heart which our Saviour so warmly approved, and which is the best soil for the growth of every virtue. Let us dare to follow the footsteps of our pious ancestors, who, in all godly honesty, obeyed the dictates of their consciences, and the precepts of the Scriptures; and, after their pilgrimage, laid down their heads in peace, and with a comfortable hope of a joyful resurrection. The books in which they delighted, were their Bibles and their Prayer-books. Their philosophy was, to do justice, to love mercy, and to walk humbly with their

VOL. VI.

God; and, though they were fools in the opinion of the scorner, they were wise unto salvation. Therefore, if any of you lack WISDOм, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given him: but let him ask in faith, nothing wavering.

SERMON XVI.

ON THE DUTY OF SERVANTS.

PSALM ci. 9, 10.-Whoso leadeth a godly life, he shall be my servant. There shall no deceitful person dwell in my house. He that telleth lies, shall not tarry in my sight.

If we consider these words as the words of a king, declaring his resolution to choose no ministers of his government, but those whose characters are distinguished for piety and probity, they will afford instruction of a most valuable kind to all who sit upon thrones. Happy indeed would it be, if those who are exalted to honourable offices of state, were elevated, because they were eminent examples of all moral virtue. They are too often forced into offices, by their own restless ambition, and the furious zeal of deluded parties; or, when they are chosen, it too often happens, that ability, and not virtue, determines the choice.

It would be a most effectual mode of preaching to a whole nation, if princes would adopt the resolutions of the text, and exalt none to high honours and great power, who were not as conspicuous for exemplary piety and goodness of heart, as for intellectual abilities and political influence. A virtuous court