fashion; when we acknowledge what we do is in itself not justifiable, but excuse it by a pretence of the good ends we hope to serve by it; when we are willing to plead the infirmity of nature, the power of temptation, the prevalence of example; when we venture too securely on the confines of immorality, and are curious to know how near we may go to vice, without being directly vicious."

These, and such as these, are the dangerous insinuations which attempt our virtue. And how, you will ask, shall we secure ourselves from them? By reason and argument? By speculation and philosophy? Shall we stay to examine their several pretences, call these delusive pleas to account, and shew we can confute them all, before we reject them?

Alas, I dare not advise this method; which besides its other inconveniencies, is not, I doubt, a very safe one. Our heads may be unequal to the task; or, which is worse, our hearts may betray us. At the best, we shall waste much time in these ingenious inquiries, when the business of life demands an immediate

c Corrumpere et corrumpi, sæculum vocatur. Tacitus.

determination. St. Paul has shewn us a shorter and more excellent way, when he bids us, Be simple concerning evil. In virtue of this sacred admonition, a wise man will think it sufficient to dismiss these vain insinuations at once, without so much as spending a thought upon them. What," he will say to himself, "if I cannot detect the falsehood of these pleas, "I have a heart, that revolts against them. "I cannot, perhaps, disentangle the sophistry "of these arguments; but I feel the base"ness of the conclusion, and I see in others "the folly of acting upon it. It were ill with "vice indeed, if it had no false colours to ap

pear in; and error would be hooted out of "the world, if she did not hide her obliquities "under the garb of reason. But what are "these disguises to me, who am neither "dazzled by the one, nor duped by the other? "Let the curious, if they will, inquire, wherein "the imposture consists: I have that within. "me, which tells me in a moment, they are "but impostures. In vain then, will such a "one conclude, are these insiduous attempts

on me, who take a sure refuge in the word "of God, and the integrity of my own virtue. "Be the pretences what they will, the con"futation of them is no part of a Christian's care. I may exercise

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my understanding

profitably in other matters. It is my duty "to consider much of the ways of doing good. "I may be prudent and WISE here. But, Ex66 PERIENCE, and CONSCIENCE, and RELIGION, "command me to be, SIMPLE CONCERNING "EVIL."

SERMON XVII.

PREACHED NOVEMBER 22, 1772.

JOHN V. 44.

How can ye believe, which receive honour one of another, and seek not the honour that cometh of God only?

IT has been thought unfair to charge unbelief, simply and indiscriminately, on the grosser passions. The observation, I believe, is just: and yet it may be true, notwithstanding, that unbelief is always owing to some or other of the passions. The evidences of revealed religion are so numerous, and upon the whole so convincing, that one cannot easily conceive

how a reasonable man should reject them all, without the intervention of some secret prejudice, or predominant affection.

Of these prejudices and affections, one of the commonest, and the most seducing of any to the better sort of unbelievers, is that irregular love of praise and reputation, which our Lord condemns in the text-How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

The question, we may observe, is so expressed, as if we could not receive honour from one another, and believe, at the same time; as if there was a physical, at least a moral impossibility, that these two things should subsist together. And we shall find, perhaps, the expression no stronger than the occasion required, if, besides other considerations, we attend to the following; which shew how inconsistent a true practical faith in the Gospel is with the sollicitous and undistinguishing pursuit of human glory.

For, I. The Gospel delivers many of its doctrines as inscrutable, and silences the busy curiosity of our understandings about them: