fentiments from early impreffions not altogether effaced, the idea of God will even give him pain and difpleafure. He will profane his name in oaths and execrations, and make a mock of things the most sacred; a fure mark of a low, as well as of a depraved mind.

With the rejection of Christianity an attentive obferver will always find the lofs, or diminution, of thefe more fublime virtues. For they neceffarily depend upon a regard to providence, and a future ftate; and it is generally attended with an evident debafement of character, by finking into low vices, debauchery, and profaneness; or if external virtue be preserved from habit, and fome of the greater kinds, as public fpirit, and generofity, be cherished, it is from fuch principles as cannot be depended upon with refpect to the bulk of mankind, viz. an enlightened felfifhnefs, and a regard to pofthumous fame; and thefe will operate more upon great occafions, than in the uniform tenor of peaceful life.

To the fublime confolations of religion, which are most wanted in the evening of

life, unbelievers muft neceffarily be strangers. And if there be a happy feason for man in this life, it is that which is enjoyed towards the close of it; when the labours of life are nearly over, when the dangers of virtue are paffed, and a calm retrospect can be taken of the course of divine providence respecting ourselves, our dearest interests, and the world, from an unfhaken faith in a righteous and benevolent Governor of the univerfe; and when a joyful profpect of immortality can be indulged without allay. In this ftate of mind the prospect of death itself is pleasing. Having feen, and enjoyed, enough of this life, a good man looks forward with pleafing expectation towards another, finging the Chriftian's triumphant fong, O Death where is thy fling, O Grave where is thy victory.

I fhall now conclude with a few reflections.

1. As true dignity and comprehenfion of mind cannot be attained without a previous progreffive ftate, beginning with the moft limited views, fo it may have been neceffary, that the world itfelf, including C 2

the

the human fpecies, as a part of it, should go through a previous imperfect ftate before it arrive at that happy one, in which, from the prophecies of fcripture, we are led to expect, that it will terminate it; and that, in a way which we may not be able diftinctly to fee at prefent, it may contribute, and be really neceffary, to that glorious catastrophe.

it may

be no

The world has indeed continued in a comparatively low and wretched state, full of vice and mifery, men having, by their ambition and other ungoverned paffions, been the caufe of much evil, instead of happinefs, to each other, for many ages. But long as the period appears, it more with respect to the duration of the world, than infancy, or childhood, is to the `age age of man. And hereafter the wifdom and goodness of God may be as easily vindicated with refpect to the one, as it is with respect to the other. Let us apply the fame obfervation to the corruptions of true religion. They may hereafter appear to have been equally neceffary to the perfect understanding, to the firm establishment,

and

and confequently to the happy effects of it,

in future time.

2. Let us all, fenfible of the great importance of true religion, do every thing in

our power to extend the knowledge and the influence of it wherever we have opportunity. To this end let us labour to get juft views of it ourfelves, in order that we may give a juft reprefentation of it to others. And the true doctrine of the fcriptures concerning the unity of God, and the placability of his nature, are in themselves infinitely more agreeable to reason, than the doctrines of a multiplicity of Gods, or which comes to the fame thing, of different perfons in the godhead, and of his implacability to repenting finners, without an adequate fatisfaction and atonement, and they have a much more pleafing and happy effect upon the mind that contemplates them.

If the purfuit of revenge imply a littleness in the mind of a man who gives way to it, it must give us a like low and degrading idea of God, and confequently tend to give the fame turn to his worshippers, and imitators. And if the belief of a multipli

city of deities (all of whom are, of course, fuppofed neceffary to the work of creation and providence) imply imperfection in them all, it must proportionably leffen our reverence, and debafe our devotion.

On the contrary, nothing can be more fublime in itself, or tend more to elevate the mind that contemplates it, than the idea of one great Being, one all-comprehenfive mind, equal to the whole work of creation and providence. By the utmost efforts of our minds we cannot attain to more than a very imperfect idea of such a Being as this. But the very attempt to contemplate it fills the mind with the deepest reverence, and the moft joyful confidence, and likewise tends to engage our obedience to his will. Alfo in the habitual endeavour to resemble the great object of our worship, we shall study to purify ourselves, even as he is pure,

Laftly, If we would derive real advantage from Chriftianity ourselves, and recommend it to others, we must give due and habitual attention to the great principles of it. We muft, with the psalmist, meditate

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