and how lost must that man be to the sense of ambition as well as virtue, who did not enter with eager steps on the pursuit of that excellence, which was in fact seen to lie within the reach of human industry, and to be constantly conducive to the improvement and happiness of human nature!

Such is the extent of that power, with which example recommends religion: it confirms our faith, it animates and improves our virtues. Of these effects the latter is acknowleged by every moralist: and they both are united in the motive proposed to our conduct by the great Saviour of the world, ‘who knew what was in man,' and therefore, though never an encourager of outward and ostentatious piety, disdained not to invite imitation to the aid of reason, and represent the bright influence of an attractive example as the best illustration of the proofs and precepts of religion; 'Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.'*

* Matth. v. 16.

SUMMARY OF DISCOURSE VI.

1 CORINTHIANS, CHAP. II.-VERSE 16.

THE dissensions that prevail among Christians have given to piety its deepest wound, and to infidelity its proudest triumphs : early appearance of this spirit of discord dilated on. Disputes of the church at Corinth, and arrangement of parties under favorite leaders: endeavors among them to diminish the apostle's credit: objections to his bodily presence and to his weak speech.

Those amongst them, who prided themselves on the fancied superiority of their teachers, are reminded, that they had not only mistaken the spirit of their religion, but betrayed the dignity of its Author: this shown.

To others, whose opposition was directed against himself, he observes, that the accomplishments and learning which they so much admired, however estimable in themselves, made no necessary part of the character of an apostle: this shown. He also informs them, that in conformity with the intentions of his divine Master, he had himself come to them, not with excellency of speech or wisdom, to allure them; but had placed the proofs of Christ's mission on their true basis, &c.

And as the evidences of Christianity were not rested on the frail support of eloquence or learning, neither were its doctrines discoverable by the strongest efforts of human wisdom: the hidden wisdom of God, in the redemption of the world, equally disappointed the false hopes of the Jew, and contradicted the proud reasoning of the Greek. Nor is this the only doctrine which has been thus misunderstood, or that the only age which has ventured to oppose the directions of reason to the dictates

of revelation. The days of ignorant submission have long since passed by, and we have now to guard ourselves against dangers of another kind in our religious inquiries: these stated.

To pursue such inquiries with success, is the peculiar province, as the apostle informs us, of the spiritual man; of one, who, being fully convinced of the reality of revelation, is ever willing to submit to its authority. His feelings and mode of proceeding dilated on: application of the text to the dispensation of religion, which the prophet had before applied to God's natural and moral government. If the moralist, amidst the obscurities and difficulties which surrounded him, was bound to acquiesce cheerfully in the wisdom and mercy of God, surely we, who have the mind of Christ, and are blessed with clearer light, &c. shall be much more culpable if we fail under a similar trial, which only requires from us the same candor and submission of the understanding. We ought therefore to preserve in our religious inquiries a due reverence for the authority of revealed religion, as well as a just sense both of the power and weakness of human faculties: this enlarged on. No doctrine has given greater scope to the perversion of reason and abuse of revelation, than that which is connected with the event of this day; that which encourages the sincere believer to hope, that his virtues will not only be rewarded hereafter, but confirmed and improved by the present assistance of God's directing Spirit.

Undoubtedly no part of religion has been more disfigured by human additions and inventions, &c.; but the abuse of a principle is no argument against its reality or use: that the Creator can so assist his creatures must be true; that he will assist them, if it be not a suggestion of unaided reason, must be the first wish of imperfect virtue: the want of it is a fact, of which the best men have always been sensible. But whatever obscurity might dwell on the minds of other men, the hope of a Christian is sure and steadfast;' founded, not on a few detached

passages only, but on the general turn and tenor of Scripture: this fully shown.

We are instructed to pray for temporal blessings, and the divine favor, to prosper our virtuous industry: we pray too, for the same reason, and with the same hope of success, for aid in our moral pursuits. In each it is equally wanted, and equally promised; and is given by the same overruling Providence, which, without any visible interposition, leads us to happiness and directs us to virtue. That we are not sensible of the protection in the one case, or of the direction in the other, should not be made an argument against one any more than the other: this shown. But it may be thought, that, however ignorant we may be of the mode of its operation, yet the effects of the divine influence must be clear and prominent. Danger of arguing from partial appearances and unauthorised suppositions shown from applying the same reasoning to other instances. Moreover, in estimating the measure and effect of the assistance granted to man, we are to consider, not what the power of God can accomplish, but what the nature and exigencies of moral agents will admit or require this point enlarged on.

If revelation then asserts the power of God over the human heart, and assures us that it will be exerted to guide and support us in our duty; it is vain to oppose the mere ignorance of reason to the express declarations of religion, &c. In conclusion, it must excite in us the liveliest apprehensions of the importance of human conduct, when we reflect on the diversity of means employed in its direction: this topic enlarged on to the end.

DISCOURSE VI.

THE POWER OF GOD OVER THE HUMAN HEART.

[Preached on Whitsunday.]

1 CORINTHIANS, CHAP. II.-VERSE 16.

For who hath known the mind of the Lord, that he may instruct him? but we have the mind of Christ.

THE dissensions which prevail among Christians have given piety its deepest wound, and infidelity its proudest triumphs. It may abate our wonder at the appearance of these divisions, though it cannot lessen our concern, to reflect, that the seeds of Christianity were scarcely sown, when the enemy began to sow his tares; that the spirit of discord, which the learning and temper of modern times have been unable to overcome, had gone forth in the earliest ages of the Christian church, and had ventured to attack the most eloquent of the apostles, though not only adorned with superior knowlege, but armed with the power of miracles, and directed by the voice of inspiration.

The disputes, which reigned in the church of Corinth, had split the believers into many different sects; which, in the true spirit of faction, had disguised their real unity of sentiment, by classing themselves under different names, and affecting each of them to be the follower of a particular leader; one saying I am of Paul, another I am of Apollos, and I of Cephas, and I of Christ :'* while many of them openly opposed the authority of the apostle himself; and, to diminish his credit with the multitude, who are always much led by external circum

* 1 Cor. i. 12.