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fluence upon the person himself, is to render him gloomy and sour; upon others, to alienate them both from his society, and his counsels; upon religion, to set it forth as a morose and forbidding principle.-The opposite extreme to this is, perhaps, still more dangerous; that of two great facility, and accommodation to the ways of others. The man of this character, partly from indolent weakness, and partly from softness of temper, is disposed to a tame and universal assent. Averse either to contradiction or to blame, he goes along with the manners that prevail. He views every character with indulgent eye; and with good dispositions in his breast, and a natural reluctance to profligacy and vice; he is enticed to the commissions of evils which he condemns, merely through want of fortitude to oppose


Nothing, it must be confessed, in moral conduct, is more diffieult, than to avoid turning here, either to the right hand, or to the left. One of the greatest trials both of wisdom and virtue is, to preserve a just medium between that harshness of austerity, which disgusts and alienates mankind, and that weakness of good nature, which opens the door to sinful excess. The one separates us too much from the world. The other connects us too closely with it; and seduces us to follow the multitude in doing evil. One who is of the former character, studies too little to be agreeable, in order to render himself useful. He who is of the latter, by studying too much to be agreeable, forfeits his innocence. If the one hurt religion, by clothing it in the garb of unnecessary strictness; the other, by unwarrantable compliance, strengthens the power of corruption in the world. The one borders on the character of the Pharisee; the other, on that of the Sadducee. True religion enjoins us to stand at an equal distance from both; and to pursue the difficult, but honourable aim, of uniting good nature with fixed religious principle; affable manners, with untainted virtue.

FARTHER; we run to one extreme, when we contemn altogether the opinions of mankind; to another, when we court their praise too eagerly. The former discovers a high degree of pride and self-conceit. The latter betrays servility of spirit. We are formed by nature and Providence, to be connected with one another. No man can stand entirely alone, and independent of all his fellow-creatures. A reasonable regard, therefore, for their esteem and good opinion, is a commendable principle. It flows from humanity, and coincides with the desire of being mutually useful. But if that regard be carried too far, it becomes the source of much corruption. For, in the present state of mankind, the praise of the world often interferes with our acting that steady and conscientious part which gains the approbation

of God. Hence arises the difficulty of drawing a proper line, between the allowable regard for reputation, and the excessive desire of praise. On the one side, and on the other, danger meets us; and either extreme will be pernicious to virtue.

He who extinguishes all regard to the sentiments of mankind, suppresses one incentive to honourable deeds; nay, he removes one of the strongest checks on vice. For where there is no desire of praise, there will be also no sense of reproach and shame; and when this sense is destroyed, the way is paved to open profligacy. On the other hand, he who is actuated solely by the love of human praise, encroaches on the higher respect which he owes to conscience, and to God. Hence, virtue is often counterfeited; and many a splendid appearance has been exhibited to the world, which had no basis in real principal, or inward affection. Hence religious truths have been disguised, or unfairly represented, in order to be suited to popular taste, Hence the Scribes and Pharisees rejected our blessed Lord because they loved the praise of men more than the praise of God.-Turn, therefore, neither to the right hand nor to the left. Affect not to despise what the world thinks of your conduct and character; and yet, let not the sentiments of the world entirely rule you. Let a desire of esteem be one motive of your conduct; but let it hold a subordinate place. Measure the regard that is due to the opinions of men, by the degree in which these coincide with the law of God.

ALLOW me next to suggest the danger of running to the extreme of anxiety about worldly interests on the one hand and of negligence on the other. It is hard to say which of these extremes is fraught with most vice and most misery. Industry and diligence are unquestionable duties, strictly enforced on all Christians; and he who fails in making suitable provision for his household and family, is pronounced to be worse than an infidel. But there are bounds, within which our concern for worldly success must be confined. For anxiety is the certain poison of human life. It debases the mind; and sharpens all the passions. It involves men in perpetual distractions, and tormenting cares; and leads them aside from what ought to be the great scope of human action. Anxiety is in general the effect of a covetous temper. Negligence is commonly the offspring of licentiousness, and always the parent of universal disorder. By anxiety you render yourselves miserable. By negligence, you too often occasion the ruin of others. The anxious man is the votary of riches; the negligent man the votary of pleasure. Each offers his mistaken worship, at the shrine of a false deity; and each shall reap only such rewards as an idol can bestow; the one sacrificing the enjoyment and improvement of the present to vain cares about futurity, the other so totolly taken up in en

joying the present as to store the future with certain misery.True virtue holds a temperate course between these extremes; neither careless of to-morrow, nor taking too much thought for it; diligent, but not anxious; prudent, but not covetous; attentive to provide comfortable accommodation on earth, but chiefly concerned to lay up treasures in Heaven.

I SHALL only warn you farther against the extreme of engaging in a course of life too busy and hurried, or of devoting yourselves to one too retired and unemployed. We are formed for a mixture of action, and retreat. Our connections with society, and the performance of duties which we owe to one another, necessarily engage us in active life. What we owe to ourselves requires occasional retirement. For he who lives always in the bustle of the world, cannot it is to be feared, always preserve his virtue pure. Sentiments of piety will be deprived of that nourishment and support which they would derive from meditation and devotion. His temper will be often ruffled and disturbed. His passions will be kept too much on the stretch. From the contagious manners which every where abound, he will not be able to avoid contracting some dangerous infection.-On the other hand, he who flies to total retreat, in order either to enjoy ease, or to escape from the temptations of the world, will often find disquiet meeting him in solitude, and the worst temptations arising from within himself. Unoccupied by active and honourable pursuits, unable to devote his whole time to improving thoughts, many an evil passion will start up, and occupy the vacant hour. Sullenness and gloom will be in danger of over whelming him. Peevish displeasure, and suspicions of mankind, are apt to persecute those who withdraw themselves altogether from the haunts of men.- -Steer, therefore, a middle course, between a life oppressed with business on the one hand, and burdened, for the burden is no less, with idleness on the other. vide for yourselves matter of fair and honest pursuit, to afford a proper object to the active powers of the mind. Temper business with serious meditation; and enliven retreat by returns of action and industry


THUS, I have pointed out some of those extremes into which men are apt to run, by forsaking the line which religion and wisdom have drawn. Many more, I am sensible, might be suggested; for the field is wide, and hardly is there any appearance of piety, virtue, or good conduct, but what the folly of men is apt to push into undue excess, on one or other side. What I have mentioned, will be sufficient to show the necessity of prudent circumspection, in order to escape the dangers which beset us in this state of trial. Let us study to attain a regular, uniform, consistent character; where nothing that is excessive or

disproportioned shall come forward to view; which shall not plume itself with a fair show on one side only, while in other quarters it remains unadorned and blemished; but where the different parts of worth and goodness shall appear united, and each shall exert its proper influence on conduct. Thus, turning nei ther to the right hand nor to the left, we shall as far as our trailty permits, approach to the perfection of the human character; and shall have reason not to be ashamed when we have equal res pect to all God's commandments.




There shall come in the last days scoffers.-2 PETER, iii. 5.

AS the Christian religion is adverse to the inclinations and passions of the corrupted part of mankind, it has been its fate, in every age, to encounter the opposition of various foes. Sometimes, it has undergone the storms of violence and persecution. Sometimes, it has been attacked by the arms of false reasoning and sophistry. When these have failed of success, it has at other times been exposed to the scoffs of the petulant. Men of light and frivolous minds, who had no comprehension of thought for discerning what is great, and no solidity of judgment for deciding on what is true, have taken upon them to treat religion with contempt, as if it were of no consequence to the world. They have affected to represent the whole of that venerable fabric which has so long commanded the respect of mankind, which for ages the learned have supported, and the wise have admired, as having no better foundation than the gloomy imagination of fanatics and visionaries. Of this character were those scoffers, predicted by the Apostle to arise in the last days; a prediction which we have seen too often fulfilled. As the false colours which such men throw on religion, are apt to impose on the weak and unwary, let us now examine, whether religion affords any just grounds for the contempt or ridicule of the scoffer. They must be either the doctrines, or the precepts of religion, which he endeavours to hold forth to contempt.

THE doctrines of the Christirn religion are rational and pure. All that it has revealed concerning the perfections of God, his moral government and laws, the destination of man, and the rewards and punishments of a future state, is perfectly consonant to the most enlightened reason. In some articles which

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