good of mankind, would justify and recommend.

Your time will not permit me to show, as a further answer to the objection, That all the finer principles and affections of the human mind impel to action in the most spontaneous manner, and even in face of oppofition and danger of the moft formidable kind; that the gospel ftrengthens thefe natural principles, and encourages the most active efforts in every worthy caufe; and that it is only when fufferings for a good caufe cannot be avoided by righteous means, that the spirit of the gospel manifests itself in "perfect works "of patience."

Upon the whole, from the view which hath been given of the principles and precepts of Christianity, and of the fpirit of its great founder, we may conclude, that it is a spirit of power, and not of fear. And, indeed, we may fafely challenge the brightest genius, in ancient or modern times, to invent a fyftem of principles which fhall be more adapted to infpire magnanimity and courage of the most exalted kind. And if it is impoffible to devife any scheme which fhall excel Chriftianity in this respect, all the accufations of it, as encouraging a mean and daftardly spirit, as promoting flavish principles of any kind, should be contemned, as altogether falfe and groundlefs.

The power of prejudice, in giving the most annatural turn to the plaineft things, is very furprising.

furprising. The author quoted in the begin ning of this difcourfe, in the fame chapter which is there referred to, alledges, that the true Christian's faith of another world, and a better life, extinguishes all concern in him for this prefent world, and this prefent life; or, at least, that it renders him incapable of any brave and courageous efforts to preferve or promote any advantages that relate only to fuch a tranfitory ftate. But he has given no reafon that can convince any unprejudiced. perfon, that a Chriftian, though of the most elevated and heavenly turn of mind, muft have a lefs warm and delicate fenfe of the liberties, or of any of the juft privileges, of mankind, or must have lefs zeal for the interefts of his country, his family, or friends, merely on the account of his lively hopes of another and better life beyond the grave. Befides, when: we reflect, that a main part of the duty of a Chriftian, according to the principles of hisreligion, lies in doing good, in promoting the. happiness of others to the utmost of his power, it is not eafy to conceive how his firm hopes of immortality fhould render him indifferent to his duty, and incapable of all vigorous and. manly efforts to difcharge it. It feems to be. a more natural conclufion, that the firm hopes of a future glorious life would animate the. real Chriftian to difcharge his duty with the. utmost faithfulness; and particularly, would. difpofe him to labour, with the utmoft vigour,, to do good to his brethren of mankind,, C. c. 3. though

though it should be at the expence of a tranfient and uncertain life, that is foon to be fucceeded by a permanent and eternal one. That is certainly the doctrine of the gofpel; which declares, in the moft exprefs manner, "That Chriftians ought to lay down their

lives for the brethren;" 1 John, iii. 16. Such authors as throw out thefe and the like unjust reflections upon the Christian religion, are either totally unacquainted with its native purity and excellence, as it lies in the New Teftament, or they are greatly deficient in that fairness and candour of mind which ought to be a primary qualification in thofe who affume to themselves the office of inftructors of the world at large.

Again, we may further infer from the view which has been given of the principles of action recommended by the gofpel, that those who profefs themfelves admirers of magnanimity, bravery, and that high order of virtues, ought to be confiftent with themselves, and admire Christianity, which affords the best fupports and the finest examples of them. And if they would with not merely to admire thefe fhining virtues in fpeculation, but to practise them in real life, let them lay open their minds to the full influence of the fpirit of the gospel. Thofe clear views of duty, and those striking and glorious motives to the practice of it, which the gospel fets before them, are the most effectual means of forming

their minds to a firmnefs and fortitude of the

moft excellent kind.

To conclude: Let all of us be careful to nourish our fouls with the fpirit of the gofpel; fo that, deriving ftrength and vigour from it, we may, on all occafions, exert true fortitude in refifting every thing that is evil, and cleaving to every thing that is good. Let us be ever on our guard to withstand, in the moft determined manner, every impulfe of ungoverned paffion, every temptation to a departure from that equity of difpofition, that benignity of temper, that purity of heart, and that integrity of life, which becomes the defciples of the holy Jefus; and, particularly, let us arm ourselves with manly refolution, to defpife that fcorn and ridicule which the vicious and unprincipled take a pleasure in employing to feduce the unguarded and unexperienced into the fnares of vice, or into a neglect and contempt of all religion.

We ought always to remember, that though we are not called to the national fenate, to fhew our refolution and firmness in oppofing public measures which we conceive hurtful to the ftate, nor into the field of battle to fignalize our bravery, nor to the fcaffold of martyrdom to prove our conftancy and fortitude; there are abundance of other opportunities in the daily intercourfes of fociety, and ordinary train of life, for the most important exertions of courage and manhood. Private and ordinary life is the field of battle where

every Christian is called to exercise his courage "in fighting the good fight of faith." It is here we must learn to conquer ourselves, and to establish an empire in our own bofoms, over every mean, every sensual, every felfish, and every worldly paffion. The victories gained here, though concealed from the eyes of men, may be more fignal and glorious in the fight of God, than those that are gain. ed in the most confpicuous and most admired scenes of public life. The maxim of Solomon, "That he that ruleth his own fpi"rit, is mightier than he that taketh a city," is a fundamental maxim of all found philofophy, as well as of Christian morality. The conqueft over bad propenfities, inclinations, and habits, is the first step of the Christian life; and when this is obtained, the nobler principles of the heart will operate with ease and freedom, and difplay their power through the various scenes of life, in the ftedfaft profecution of every thing virtuous and praiseworthy.

Before I proceed to the fecond affertion in the text, permit me to fuggeft, that it particularly becomes those who are affociated for the noble purpofe of propagating Chriftian knowledge, to exert themfelves with vigour in that honourable and important work. They ought to fuffer nothing to difconcert or difcourage them, but to animate one another. from the encouraging confideration in the text, That God hath not given Christians the. fpirit.