convictions and virtuous resolutions, shun know temptations and dangerous connexions, attend on the institutions of the gospel, frame your ways to turn to the Lord, and seek his favour, until you find.

Viewing yourselves as fallen creatures, you will see these to be reasonable exercises, and necessarily belonging to religion. Every thing, therefore; which tends to pride and selfconfidence, and which encourages boasting and ostentation, is contrary to the nature of true religion. This will always be modest and humble. It will dispose you to judge of yourselves with caution; to judge of others. with candour.

V. You must always remember that religion is a benevolent and useful thing; and that, wherever it takes place, it makes men better than they were. before.

It consists not in empty noise and vain show; but in solid virtue and substantial goodness. That connot be religion, which leaves men as they were, or makes them worse, or which only supplants one vice by introducing another; but that which makes them new creatures. Paul says of Onesimus, In time past he was unprofitable, but now profitable. The works of faith are good and profitable to men.

Religion does not essentially consist in little ni ceties and trifling distinctions, which neither influence the heart, nor concern the practice; nor in the observance or rejection of particular rites and forms, which a man may use or disuse without prejudice to real virtue in himself or others; nor in a zealous attachment to, or angry abhorrence of, this sect, or that church, in which, as in most other fields, there are some tares and some wheat; but in something more excellent and divine. That, in a word, is true religion, which makes a good man; which renders one pious toward his God, conformed to

the pattern of his Saviour, benevolent to his fellow men, humble in his temper and manners, peaceable in society, just in his treatment of all, "condescending in cases of difference, strict in the gov ernment of himself, patient in adversity, and attentive to his duty in all conditions and relations of life. When you see such a character, you may believe, that religion is there. When you find this to be your character, you may believe, that wisdom has entered into your heart.

You are to distinguish between truth and errour, and to embrace the one and reject the other. But never lay great weight on things, which have no relation to practice; nor make light of great things, which are immediately connected with duty.

If you see a man meek, humble, peaceable, sober and benevolent, careful to practise piety himself, and to promote it among others, you may think him religious, though you suppose him to have adopted some groundless opinions. If you see one contentious about religion, condemning all who think not as he does, busy in sowing the seeds of discord, and in causing divisions among brethren, and more zealous to make proselytes to his own party and opinion, than to make good men of his proselytes; whatever you may think of his heart, you will at least conclude, that his zeal is not according to knowledge.

Judge then of the truth and importance of doctrines by their practical tendency and observable effects. If an opinion is proposed to you, inquire, what influence it would naturally have. Would it awaken in you a more serious concern about futurity, give you a deeper sense and stronger abhorrence of sin, make you more careful in duty, and more watchful against temptations ?-Or, on the other hand, Would it render you more thoughtless and secure, more pliant to the customs of the world,

and more regardless of moral obligations ?—An honest answer to these inquiries will determine the truth and importance of most doctrines, concerning which any doubts may arise. For as the design and tendency of the gospel is to make men better, so, if any doctrine has a contrary influence, you may conclude, either that it is not a doctrine of the gospel, or that it meets with a temper exceedingly perverse.

VI. Judge of things doubtful by things which are plain.

The great precepts and the leading doctrines of Revelation are easy to be understood.-The scrip tures are given by inspiration of God, and are prof itable for doctrine, reproof, correction, and instruction in righteousness; and they are able to furnish not only the man of God, but the pious youth, unto every good work. Timothy, from a child, understood the holy scriptures. The way of holiness is a high way, a path so plainly drawn in the chart of the divine word, that the wayfaring man, though a fool, shall not err therein.

There are also many obscure passages, which are differently understood even by the learned; and which, by the young, perhaps, connot be under. stood at all. But ever make plain things the rule by which to govern your conduct, and the standard by which to prove what is doubtful. Never interpret the latter in contradiction to the former; but either understand them in a sense agreeable to plain scripture, or leave them as they are. You never will suffer for want of the knowledge of a dark text, as long as you act in obedience to those which are plain.

VII. If a matter proposed to you, in a way of instruction or advice, appears doubtful, suspend your resolution, until you have made farther inquiry.

When you feel a disposition to receive, or to res ject the proposed advice, examine what is your view and design. Is it that you may stand approv ed to God? or, That you may gratify some humour and passion of your own? If you reject it, ask yourselves, whether you are rationally convinced, that it is wrong in itself, injurious to your charac ter, and dangerous to your virtue'; or whether you only view it as contradicting some favourite habit, pleasure or pursuit. If your inclination is to adopt the instruction given you, examine from whence this inclination arises. Does it arise from convic tion of the truth and importance of the matter in question? or, From its agreeableness to that manner of life, which you choose to follow, and from its tendency to secure you against the just reproaches of your conscience?

In forming your judgment concerning religious truth, and moral obligation, never suffer lust, pas sion, prejudice, or social connexion, to have any, influence. Examine and decide calmly and dispassionately. Consider, what you approve, and what you condemn in others-what advice, in a serious hour, you would give to a friend-if you were a parent, what counsel and instruction you would inculcate on a son or daughter, whose reputation and happiness you was anxious to promote-suppose yourself near the closing scene, and think, what you would approve or condemn in so solemn a period. Judge in this manner, and you will seldom judge wrong. A judgment and resolution, formed with these cautions, you may venture to follow. They will not lead you astray.

I would not forget to recommend, nor should you neglect to maintain a continual intercourse with your Maker.

As religion is the obligation, which you are under to him, solicit his grace to lead you into just VOL. I.

Hh

sentiments of it, and to impress these sentiments deeply on your hearts. Aware of the dangers which attend the present stage of your life-aware of the seductions of a deceitful heart, and the temptations of a guilty world, seek wisdom from the Father of light-seek direction from him, who teaches the meek his way-seek protection from him, whose eye beholds the state, and whose ear attends the prayer of the humble.

If thou criest after knowledge and liftest up thy voice for understanding; if thou seckest her as silver, and searchest for her as for hidden treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God. For God giveth wisdom; out of his mouth cometh knowledge and understanding: he layeth up sound wisdom for the righteous; he is a buckler to them who walk uprightly; he keepeth the path of judgment, and preserveth the way of the saints. Thus shalt thou understand righteousness judgment and equity; yea, and every good path.