that vice hang no fatal bias upon our minds for when religion oppofes us, we are apt to oppose religion; to call in queftion its evidences; to lay afide the authority of Scripture, and follow what is called the guidance of nature; to look upon virtue, perhaps, as an empty name, or a fiction of the brain; and thus, under the mask of thinking freely, to gratify our tafte in living licentioufly. Let us, on the contrary, become lovers of truth and virtue; and we fhall be fecure from any fatal error: if we have an honeft and fincere difpofition to do the will of God, we fhall know that the doctrine of the Scriptures is from him. Instead, then, of requiring any further evidences which we have not, let us make a religious improvement of those we have, by reflecting, that foon we muft either be configned to the fame place of torment with those who have lived and died like the rich man, or with Lazarus be conducted by angels into mansions of endlefs blifs. This life is introductory to another and the chief, in a manner

the

the only, value of this world, confifts in the opportunity it offers of fecuring an heavenly inheritance. Let us then keep our eye habitually fixed upon our future fcene of existence; let us fuffer no feducements to divert our attention from the great end of our being; and let us make it our chief and constant aim to be good and virtuous, to render ourselves faithful difciples of CHRIST, children of GOD, and heirs of eternal glory.

SERMON IV.

Against Scoffing at RELIGION.

PROV. xiv. 9.

Fools make a mock at Sin.

N these words, Solomon brands with

IN

the imputation of folly, a practice which men are apt to run into from an affectation of wisdom. But perhaps no age has been more fruitful in examples of this fpecies of folly, than the present. No age has feen the principles of religion, the diftinctions of good and evil, the obligation of virtue, and the certainty of a fu ture existence, fet in a clearer and stronger light, or treated with greater ridicule and contempt. In no age

have the doctrines

of

of the Christian faith been more carefully studied, more freely debated, or more unanfwerably defended. But as true knowledge has gained ground, the number of thofe who, without labour or accomplishments, would acquire the reputation of knowledge, has increafed likewife; who think they then give the ftrongest and eafieft proof of fuperior penetration and diftinguifhed parts, when they treat with mirthful fcorn thofe truths which others acknowledge and revere. Some join in the fame practice from a different motive, from a libertine difpofition of mind, which prompts men to cry down religion, when they want to break its bonds afunder, and to get loose from its reftraints. They who in their conduct pay no regard to the obligations of religion, think it their interest that no fuch obligations fhould exift. To fuch men the laws of religion are chains and fetters. Religion oppofes their paffions, vices, and corruptions; and they oppofe its principles and doctrines. But as the caufe of vice and libertinifm can

not

not be vindicated, nor that of religion and virtue fuffer, by ferious argumentation; they find it neceffary to attack the one, and defend the other, by the arts of ridicule, the best friend of a bad cause, and to fupply the place of reafoning with profane contempt.

I fhall at present obferve how unreafonable is the conduct of those who mock or ridicule the doctrines or duties of religion.

And, f, Let us inquire into the nature and genius of our religion; and examine, whether its principles, its doctrines and precepts, are the proper objects of reproach; or whether they are not such as the common reafon of mankind must ever justify and approve.

The Chriftian religion teaches us, That there is a fupreme, eternal, and infinite Being, who created the world, and fuperintends it by his providence: that he prefides over all nature; is in a particular manner governor of the intellectual and moral world; and has given laws to us his rational creatures, to which he re