Saviour intended it should possess. And it is sufficiently evident to our instructed reason, that there can be no excellency in the moral or religious character of the man who allows of their predominant prevalence; for "without holiness no man shall see God;" and if we do not love our neighbour, we cannot love God; the Scriptures declaring, “If "a man say, I love God, and hate his bro"ther, he is a liar:" and we are expressly told, that if "we offend in one point, we are "guilty of all." Thus the economy of our duty is so excellently ordered, that a real obedience to its theory causes the practice of such actions as form holiness in the character of man; the result of which is the love of virtue in general, and the love of God and our neighbour in particular; and the glorious end of all is the enjoyment of habitual cheerfulness and the peace of God in this life, and, through the goodness of God, and the merits of his blessed Son, of everlasting bliss in the world to come.---Here, perhaps, the Sceptic may remark, that in this assertion a good deal too much is taken for granted, and a conclusion drawn, before the premises are admitted or established; “that "since the fathers fell asleep, all things con

"tinue as they were from the beginning of "the creation;" that as to the peace of God, it is very difficult to know who does and who does not enjoy it; and as to the happiness of a future life, that is a matter still more problematical. St. Peter informs us in his 2d Epistle, that such‹ scornful remarks would be made in derogation of the virtue and efficacy of the doctrines of the Gospel; but no man whatever ought to assume a right of passing any judgment in disparagement of their efficacy, who has not made a fair and long trial of that efficacy; for truth in this important matter, in this matter which, more than all others in human life, decides the temporal and eternal happiness of man, is not to be ascertained and determined by speculative opinion, but by experiment and feeling; since we are expressly informed in Scripture, that "if any

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man will do his will, he shall know of the "doctrine, whether it be of God." And here I may safely appeal to thousands and tens of thousands, both Laymen and Clergymen, who, having a firm faith in the doctrines of the Gospel, have formed their principles on them, and sincerely endeavoured to act in life agreeably to them,

whether they have not found the assertion in question to be true, and whether they do not enjoy in consequence peace of mind in this life, and a firm persuasion, that, when they die, through the goodness of God and their Redeemer's merits, they shall enjoy eternal happiness in a life to come. Now as the Sceptic denies the divine extraction of these doctrines, and has no faith in their efficacy and validity, of course his life and manners cannot be influenced or regulated by them; and accordingly, as the end is not in theology, any more than in any other science, to be attained without the means, he is the last man whose opinion on this important subject deserves to be regarded: indeed, his judgment in this matter is precisely of the same value, and not more than that of a man born blind, who should presumptuously and foolishly persist in affirming, that the sight of the eye could not be aided and ́improved by the use of glasses, because his, own eyes receive no such benefit; though thousands wear spectacles, from the consciousness of the advantage and benefit which their eyes derive from their use. But let this Sceptic alter his plan, and, laying aside his prejudices and his pride, let him, in

the first place, go into his closet, and there humble himself before his Maker; in the sincerity of his heart asking pardon for the irreverent opinions with which he has hitherto allowed his mind to be contaminated, and implore, most humbly implore, his gracious Creator to impart to him, by the inspiration of his holy Spirit," in this world the knowledge of his truth, as well as in the world "to come life everlasting:" then let him adopt the judgment of a man, whom he will allow to have been as wise as himself, the late Lord Bacon, who gives him this necessary and salutary advice; "No man, from a "vain conceit in his own understanding,

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ought to be of opinion, that he can ever "make too great a proficiency in the word 66 or works of God." Let him therefore study the Scriptures, under the reflection, that since they possess such an evidence as has convinced the most learned men in all ages, for a period of 1800 years, that they are the words of God, that they must be so, though, from his ignorance of that evidence, and his having hitherto read them with pride instead of humility of heart, he may entertain a contrary persuasion. Let him afterwards study moral and those parts of natural

philosophy which treat of the wisdom, power, and goodness of God in his animal, mineral, vegetable, and solar systems; and, when he has furnished his mind with moral and religious truth, let him then very frequently contemplate the wisdom, power, and goodness of God, as the two first are displayed in the glories of his creation, and the latter to all his animate creatures in general, and to his intellectual creature, man, in particular; considering the noble truths he has derived from his theological studies as so many axioms on which he is to form his future conduct; and after having reduced those truths into practice, not for a short period, but for a course of years, then, by having performed the will of God, and not till then, he will be enabled to judge whether the Scriptures are the words of God or not. When he has accomplished what is here recommended, he will then, by the grace of God, have used the means to qualify himself to be a judge, whether the assertion, that the effect of a genuine piety, founded on true Christian principles, is that of producing in the breast of man peace and tranquillity of mind whilst he lives, and the charming and transporting belief that