concerning the faith, as well as the conduct of men, and the infidel must stand confessed as one, who, by renouncing the Gospel, has impeached the wisdom of the Saviour, in not giving sufficient proof, as the allegation implies, of his mission from the Father-denied his goodness in undertaking the office of a Redeemer, and difowned the grace, which, to the astonishment of the affembled universe, will now be known to be the power of God, to the everlasting salvation of his faints.

The Second remark which I shall make, in confequence of its relation to the subject of discourse, is this, that whatever value is to be put on a good creed, or system of religious affections, the preference, without controversy, is ever to be given to the pious regulation of the heart.

The regulation of the heart is of the first importance, because it frequently goes before our fentiments, and greatly governs in their final choice. It is of the first importance, because, if our sentiments were wholly true, they would do nothing to recommend us to the favour of the Almighty, on the Gospel-plan, without the addition of this most excellent ingredient. A great measure of purity in doctrine may arise from adventitious circumfliances: Poffibly it may be the mere effect of education: But purity of mind must be the effect of an higher cause, even the love of God, experienced in its spirituality and power. It is easy for any person to avow and talk highly of or| thodoxy, when the motives may be altogether unworthy the Christian and the man. It is not so easy to express the internal graces of religion, and in life as well as conversation, to recommend the Gospel, by the lovely and energétic exhibition of its charms.

Should we apply these sentiments to a great part of the history of mankind, especially in former ages of the world, what indubitable, and alas! in many cases, what melancholy evidence should we receive of their truth! Of all

the

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the evils which have disturbed the peace and happiness of society, none have been more pregnant than the influence of professed orthodoxy, destitute of true religion. To this has been owing the rise of dungeons and racks, and gradual fires for heretics; in one word, of the inquifition itself, that engine of cruelty in the extreme, with horror plumed on its head. We shall never, it may be, have imputed to us the perpetration of the same actions; but it will be well to remember that, at least in some degree, the same unhallowed passions may, at an unguarded time, find admission into our breasts, though we are ready now so heartily to condemn them. In the study of human nature, have we not often observed, that there is the pride of opinion, as well as of rank or fortune, which, like other species of this vice, in many circumstances, produces distance between man and man, engendering mental, though it may not arise to open or declared strife.

Unhappy is it, when this pride is connected with the subject of religion. He who, Pharisee like, is puffed up, from the apprehenfions of his orthodoxy, is exposed to the most imminent danger. Indulging the passion under the pretext of a virtue, the means of detection are confequently taken away. The fascination becomes powerful, through the effect of indulgence; and the secret hints of reason are overborne by the more agreeable suggestions arifing from vanity and self-applause. With the wife and religious man no employment, therefore, will be judged of more importance, than that of a careful inspection into the state and temper of his mind. He will wish ardently to improve in the knowlege of truth; but he will wish more to improve in holiness and conformity to the will of Heaven. He will be desirous, at proper times, and in a proper manner, even to contend earnestly for the faith once delivered to the faints; but he will confider it a more glorious contest, the object of which is the enlargement of the virtues of the beart; more glorious, because more opposed to the corrupt passions of human nature; improving the mind to better purpose, in sentiments of humility; increasing its capacity for difcernment, and exalting it to God. Engaged in such a combat, he will enjoy a world of pleasures, undiscoverable by the self-righteous and the proud; will more easily learn what are the pure affections, as well as practical duties, which he owes his fellow-men and fellow-Christians; and, in fine, will know of the doctrine of Christ, which, coming from God, will appear every way to be worthy of him, and truly divine.

As an improvement of the past discourse, let us reflect on the importance of examining the Scriptures, with seriousness and impartiality.

It is not only observable, that true seriousness, in conjunction with piety, is an assistant in acquiring the know. lege of moral truth, but by reciprocal influence, the knowlege of moral truth is in like manner an auxiliary in the progression of real piety. Crediting the New Testament, the time was, when the Son of God appeared in a humble form on earth, as a teacher of the truth, and was despised and rejected of men, for no other reason than that he declared it. This was occasioned by their want of piety. The time will be, when the same Personage will appear again, but in a very different manner, and the evi{dences in favour of his doctrines will be so highly exalted, as that whether we are deficient in piety or not, we shall be utterly unable to withstand them.

If, like the Jews, we have discredited his instructions, passed contempt upon his cross, and refused his love, with what justice may that energetic language apply, which he once delivered on earth for our admonition, Whosoever therefore therefore shall be ashamed of me, and of my words, in this adulterous and finful generation, of him also shall the Son of Man be ashamed, when be cometh in the glory of bis Father, with the holy angels ?-But if we have studied his Gospel, understood its doctrines, and relished its truths, the second advent of our Saviour will be the grand æra to introduce us unto glory. We shall then be instructed to more advantage than our present humble situation can possibly admit; the doctrines we have here begun to admire, will unfold themfelves to our intellectual capacities, in their highest energy and beauty; our rapture will be in proportion to our augmented knowlege, and our piety receive additional strength from our perception of refined truth. Oh! glorious and resplendent day, which will introduce us as the citizens of Heaven-advance us to the company of angels-of them to be informed of the perfections of their Divine Author-with them to converse on the nature of his works and word, and, in their mode, unite in the celebration of his love!

Then shall we find, that our present reverence for truth and defire of improvement, will be gratified above our most sanguine hopes. Admitted into the celestial paradise, we shall no longer be absent from the Saviour; but approaching his throne, or walking with him by the fide of living fountains of water, shall be taught the sublime doctrines of Christian philosophy from his own lips, whilst wrapt in admiration at his words, we shall, at folemn seafons, unite with thousands, and ten thousand times ten thousand of like happy beings, saying, Blessing, and honour, and glory, and power be unto Him that fitteth upon the throne, and to the Lamb, for ever and ever. Amen.

SER

SERMON XVI.

THE INFLUENCE OF APPLAUSE.

BY

JOHN DEVOTION, A. M.

Paftor of a Congregational Church, Saybrook, Connecticut.

PROV. xxvii. 21. As the fining pot for filver, and the furnace for gold, fo is a man to bis praise.

T

HE various passions implanted in human nature are necessary to animate the foul in the service of God and our generation. In a state of innocency, there was no danger of undue direction, or inordinate use. Since the entrance of fin, true religion claims the office of regulating the passions, by exhibiting suitable objects for their exercise, and wholesome rules for restraint. The poet sung 'love of fame the universal passion. The wi fest of mere men beheld this principle in human nature; he saw the effect of praise upon mankind.

Our text is a rule, grounded upon the observable effect of it upon man; a refined rule for trial of our true moral character,