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SERM. light out of darkness, to clear up thofe per

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plexing appearances, and gradually to extricate mankind from the labyrinth of ignorance and errour. Let us confider how improbable it seemed, when the Gospel was first published, that it should extend fo far, and overthrow so much established superstition, as it has already done. There is nothing, in the present state of the world, to render it more unlikely that it shall one day be universally received, and prevail in its full influence. At the rife of Christianity, the difproportion was, at least, as great between the apparent human causes, and the effect which has actually been produced, as there is, in our age, between the circumftances of religion in the world, and the effect which we farther expect. The Sun of righteonfnefs having already exerted its influence in breaking through the thickest darkness, we may juftly hope, that it is powerful enough to difpel all remaining obfcurity; and that it will afcend by degrees to that perfect day, when healing shall be under its wings to all the nations.

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little one fhall become a thoufand; and a fmall SERM. one, a ftrong nation. I the Lord will haften it in its time *.

BESIDES the prediction which the text contains of the future fuccefs of religion, it points out alfo a precife connection between the increase of religious knowledge, and the happiness of mankind. The knowledge of the Lord filling the earth, is affigned as the cause why they fhall not hurt nor deftroy in all the holy mountain of God. To' this I am now to lead your thoughts; as a fubject both fuited to the occafion of the prefent meeting, and proper to be illustrated in times, wherein total indifference to religious principles appears to gain ground. Whether Chriftianity fhall be propagated farther or not, is treated as a matter of no great concern to mankind. The opinion prevails among many, that moral virtue may fubfift, with equal advantage, independent of religion. For moral principles, great regard is profeffed; but articles

* Isaiah, lx. 22.

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SER M. of religious belief are held to be abftract tenets, remote from life; points of mere fpeculation and debate, the influence of which is very inconfiderable on the actions of men. The general conduct, it is contended, will always proceed upon views and principles which have more relation to the prefent ftate of things; and religious knowledge can therefore ftand in no neceffary connection with their happiness and prosperity.How adverse such opinions are both to the profeffion and practice of religion, is abundantly evident. How adverse they are to the general welfare and real interests of mankind, I hope to make appear to candid minds.

By the knowledge of the Lord in the text, is not to be understood the natural knowledge of God only. It is plain, that the Prophet speaks of the age of the Mefkah, when more enlarged difcoveries should be made to mankind of the divine perfections and government, than unaffifted reafon could attain. The knowledge of the Lord, therefore, comprehends the principles of

Christianity,

Christianity, as well as of natural religion. In order to difcern the importance of fuch knowledge to general happiness, we shall confider man, I. as an individual; II. as a member of society.

I. CONSIDERING man as an individual, let us enquire how far the knowledge of true religion is important, first, to his improvement; next, to his confolation.

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FIRST, With respect to the improvement of man the advancement of his nature in what is valuable and useful, the acquifition of fuch difpofitions and habits as fit him for acting his part with propriety on this stage, and prepare him for a higher state of action hereafter; what benefit does he receive, in these refpects from religious knowledge and belief? It is obvious, that all increase of knowledge is improvement to the understanding. The more that its sphere is enlarged, the greater number of objects that are fubmitted to its view, efpecially when these objects are of intrinfic excellence, the VOL. II. F f

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SERM. more must those rational powers, which are the glory of man, be in the courfe of attaining their proper strength and maturity. But were the knowledge of religion merely fpeculative, though the fpeculation must be admitted to be noble, yet less could be faid of its importance. We recommend it to mankind, as forming the heart, and directing the life. Those pure and exalted conceptions which the Chriftian religion has taught us to entertain of the Deity, as the univerfal Father and righteous Governour of the universe, the Standard of unspotted perfection; and the Author of every good and perfect gift; conducting his whole adminiftration with an eternal regard to order, virtue, and truth; ever favouring the caufe, and fupporting the interefts, of righteous men; and applying, in this direction, the whole might of omnipotence, and the whole council of unerring wifdom, from the beginning to the end of things; fuch conceptions both kindle devotion, and ftrengthen virtue. They give fortitude to the mind in the practice of righteousness, and establish

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