perfon who is only a nominal Christian, but a vicious man, is in fact a preacher of infidelity, and does every thing that is in his power to unchriftianize the world. On this account there was great use in the strict discipline of the primitive church, which rejected all fuch perfons from their communion. Vicious men were to them as heathen men and publicans. Being excluded from all connection with Chriftians, and being known to be fo, the cause of Christianity did not suffer by their misconduct*.

6. It

* It has been unfortunate for the cause of Christianity that ecclefiaftical history, like the civil, is, in a great measure, an exhibition of vices, and of misery. For these things are always moft prominent, and catch the attention of the generality of obfervers; while the beneficial effects of religious, as well as of civil inftitutions, are much less confpicuous. The meek, the humble, and the heavenly-minded, though the benevolent among Chriftians, attract little attention, and therefore make no figure in the eye of an hiftorian. Besides, in all cafes, virtue is

more common than vice; attracts more attention. The former is like the gentle rain, or dew, which, though it does infinite good, yet, because it is common, is not so much noticed, as the destructive storm or hurricane, which tears up every thing before it, and lays a whole country waste.

and on this account the latter

Wealth

6. It will be inquired by what means the influence of the world can be counteracted,

or

Wealth and power will corrupt the hearts of men. It cannot, therefore, be thought extraordinary, if this was the effect of wealth and power in the bishops of the greater fees, and it is the conduct of these men about which ecclefiaftical history is moft converfant; while the poor, the humble, and laborious teachers of Christianity, and their hearers in lower life, who were really influenced by its spirit, and laid themselves out to do good, hoping for no reward but in heaven, paffed unnoticed.

Occafions, however, have frequently occurred, which drew out these men, and their principles, into public view. I mean seasons of perfecution; and then it might be seen what the power of Chriftian principles really is. And when it is confidered what numbers of Christians have fuffered for their religion, in the heathen, the Papal, and even protestant, perfecutions, what torture many of them endured, and, what is much more trying, of how long continuance were the fufferings of many of them, in prisons and dungeons, where they lingered out their lives deftitute of every comfort, when liberty, life, honour, and wealth, would have been the reward of a fimple renunciation of their faith, it will be evident that there is in Christianity fomething that has great power over the hearts and lives of men.

But the principal circumstance to be attended to in the hiftories of persecutions is not the greatness, or the duration of the fufferings of the martyrs, but the temper of mind with which they fuffered; their piety, their pati

or by what means a due attention to Chriftian principles can be beft fecured. I anfwer, the principal means to effect this great purpofe, and one that will naturally lead to every other, is a familiar acquaintance with the fcriptures. The zealous Chriftian will make these books his conftant companions. With

ence, their meeknefs, their benevolence, their freedom from the spirit of revenge, and the good will which they fhewed even to their enemies and perfecutors. This is an attainment of a truly extraordinary nature, which it is in vain that we look for among the heathens. This is not the difpofition with which the North American Indian bears his torture.

Should perfecution again arife, Chriftian principles being the fame that they ever were, would, I doubt not, produce as great and as extenfive effects. But I am far from wifhing for an experiment of this kind. We are directed not to court, but to fhun perfecution, if we can do it with integrity and honour, from which, however, we are never to fwerve. And perhaps Chriftian principles undergo a trial no less fevere in profperity than in adversity. It is commonly faid, and with truth, that if adversity has flain its thousands, profperity has flain its ten thousands. A feafon of perfecution forces an attention to Christian principles, and unites numbers in the fame cause; but in profperity we inuft of our own accord, and without any external impulfe, give attention to Christian principles; and this the obtrufion of worldly objects too often pre

vents,

the

the pious Pfalmift (Pfalm i. 2) his delight will be in the law of the Lord, and in his law will be meditate day and night.

Be affured that in reading the fcriptures ever so often, you will always find fomething new and interesting. Many difficulties you will, no doubt, meet with, as may be expected in books of fuch great antiquity, written many of them in a language which is but imperfectly understood, and abounding with allufions to customs with which we in this part of the world are unacquainted, and which, being in many refpects the reverse of ours, will of courfe appear unnatural. But new light is thrown upon things of this nature every day. Many difficulties are already cleared up in the most fatisfactory manner, and in the mean time every thing of this nature may be fafely neglected, or referred to farther confideration, efpecially if you read for the purpose of moral improvement, the greatest part of the Bible being perfectly intelligible to every capacity, and in the highest degree useful and edifying.

A familiar acquaintance with the fcriptures will preserve upon the mind a lively sense of God and his moral government. It will continually

Bb 2

continually bring into view, and give you an habit of contemplating, the great plan of providence, refpecting the defigns of God in the creation of man, and his ultimate deftination. You will by this means have a clearer view of the divine wisdom and goodnefs in the government of the world, even in the most calamitous events, as in the corruption of true religion, as well as in the reformation of it. You will perceive figns of order in the prefent feemingly disordered state of things, and will rejoice in the profpect of the glorious completion of the fcheme, in univerfal virtue and univerfal happiness. Such views of things as these, which will be perpetually fuggested by the reading of the fcriptures, have the greatest tendency to ennoble and enlarge the mind, to raise our thoughts and affections above the low purfuits which wholly occupy and dif tract the minds of the bulk of mankind; they will infpire a most delightful ferenity in the midst of the cares and troubles of life, and impart a joy which the world can neither give nor take away.

By the frequent reading of the fcriptures

we