human being must desire, in order to regulate his moral conduct. Encompassed as we are on all sides with objects, the research of which soon surpasses the limits of our faculties, we learn to feel our own insufficiency to attain perfect knowledge of any thing. But, in many branches of information, this ignorance is only humiliating. It entails no consequences greatly injurious. The ardent natural philosopher may bitterly regret the comparatively narrow limits, which are prescribed to his enquiries: but the greater part of mankind feel little interest, and no sympathy, for difficulties and distresses, which they scarcely know even by name. Entire ignorance, respecting the ultimate causes of many natural phenomena, prevents not the ordinary business of the world, which perhaps depends upon their constant recurrence, from going on in its usual course. Our bodily frames still continue to perform the functions for which they are so fearfully and wonderfully made, while we know not the mode, in which some of their most important though obscure actions are carried on. But in all questions which influence our moral conduct, in all those which regard the state of our souls and our relation to God, ignorance partakes of the nature of guilt.

If this world be indeed, what even reason

represents it, a state of probation; and if upon our conduct here depends our situation in an unknown futurity; if the soul of man survive the body, and will retain its being and its consciousness for ever in some world different from its present abode; it becomes imperiously necessary for our eternal welfare, that some certain knowledge should be attained upon these most momentous points. They are questions not of mere curiosity, but of vital importance to every man who is born into this world, the heir of immortality. That this want was really felt by those, who made the greatest efforts to arrive at the truth, there is no need of much research to shew. Turn to the eloquent pages of the heathen moralists, and read their confession how necessary it was for them to know something more than they could themselves discover. Hear their avowal that a revelation from heaven was the only means by which any certainty could be attained upon these points of the greatest interest; the worship of God, the expiation of sin, the immortality of the soul, and the final retribution. And observe what an aching void was experienced in the hearts of those, who sought in vain for the instruction which we have received.

Possessing then, as we do, an unerring standard of faith and conduct, just, plain, simple,

practical, able to make us wise unto salvation, we will rejoice in it and employ it. We will agree in word, and declare in deed, that "the statutes of the Lord are right, rejoicing the heart."

II. The next property, which David ascribes to revealed religion, is its purity, by which it illuminates the understanding: "the commandment of the Lord is pure, enlightening the eyes."

Compare the religion of Christ with any other form of worship, which has ever been proposed. Read the description which the apostle gives, in the first chapter of his Epistle to the Romans, confirmed as it is by the testimony of heathen writers, and then say what those religious tenets must have been, which tolerated such abominations; and even made them a part of their most solemn services. Open the volume which contains the creed of the Mahometan: and observe, among many moral precepts, and those frequently borrowed from the Holy Scriptures, and some restraints upon the vices of human nature, how wide a door is opened to profligacy. Observe the kind of inducements which are held out to the obedient. See how the worst and most violent passions are enlisted upon the side of the Koran, while the pure precepts of the Gospel condemn the very rising of an impure

thought, and command us to resist all evil. Compare, besides, the personal character of Mahomet and Christ. See the one marshalling his followers in the ranks of battle, promising to those who fall the impure rewards of a sensual paradise. Follow the pretended prophet into his retirement, and behold him the slave of his lusts. Then turn to the lowly and pure Jesus, spotless in his life, holy in his precepts; hear him declaring that his kingdom is not of this world, and pronouncing his blessing upon the pure in heart. Follow him too into his seclusion, and behold him prostrate in prayer before his heavenly Father, continuing all night in prayer to God, supplicating blessings upon his disciples; and praying not for them only, but for those also which should believe on him through their word.e

Of all the characters which the experience of ages has witnessed, or the imagination of man has feigned, not one has approached the unsullied purity of our Saviour's life. He stands forth embodied in a form of holiness, unlike any other person who ever appeared upon earth. Amidst all the contradiction of sinners which he endured, under all the trials to which he was exposed, surrounded by enemies eager to catch at every opportunity to vilify him, no breath of slander

· John xvii. 20.

K

ever dared to impeach the purity of his divine character. And even the more calculating bitterness of modern unbelief has respected, what it dared not deny, the personal sanctity of Jesus.

g

h

To the holy example of our Lord, which is proposed for our imitation, are to be added the numerous precepts which inculcate purity, as one of the qualifications of the religious character. It is he that hath clean hands and a pure heart, to whom the promise is made that he shall stand in God's holy place/ It is the pure in heart who are blessed, because they shall see God. The end of the commandment is charity out of a pure heart. One of the most awful attributes of God, to his sinful creatures, is that he is of purer eyes than to behold evil. His words are declared, pure words. And the proper object of our love, because very pure.1 And the very first commendation which St. James gives, as distinguishing the wisdom that is from above, is that it is pure." "Keep thyself pure," was the command of St. Paul to his beloved Timothy," for in purity the sum of religion is contained. Whatsoever things are pure are to be made the subject of our thoughts."

f Psalm xxiv. 4. h 1 Tim. i. 5.

Psalm xii. 6.

m James iii. 17.

, Phil. iv. 8.

m

8 Matth. v. 8.

i Hab. i. 13.

1 Psalm cxix. 140.

n 1 Tim. v. 22.