CHAPTER I.

ON THE ANXIETY OF A CHRISTIAN PARENT FOR THE
SPIRITUAL WELFARE OF HIS CHILDREN.

MY DEAR CHILDREN Never did I pass a more truly solemn or interesting moment, than that in which my first born child was put into my arms, and I felt that I was a father. A new solicitude was then produced in my bosom, which every succeeding day has tended to confirm and strengthen. I looked up to heaven, and breathed over my babe the petition of Abraham for his son, "O that Ishmael might live before thee." Recognising, in the little helpless being which had been so lately introduced into our world, a creature born for eternity, and who, when the sun was extinguished, would be still soaring in heaven, or sinking in hell, I retired to the closet of private devotion, and solemnly dedicated the child to that God, who had given me the precious boon; and earnestly prayed, that whatever might be his lot in this world, he might be a partaker of true piety, and numbered with the saints in glory everlasting.

During the days of your infancy I watched you, together with your sainted mother, with all the fondness of a parent's heart. We have smiled upon you when you were slumbering in healthful repose; we have wept over you when tossed with feverish restlessness and pain; we have been the delighted spectators of your childish sports; we have witness ed with pleasure the developement of your intellectual powers; and have often listened with somewhat of pride, to the commendations bestowed upon your persons and attainments;--but, amidst all, one deep solicitude took hold on our minds, which nothing could either divert or abate, and that is, a deep anxiety for your spiritual welfare-for your religious character.

Almost every parent has some one object which he desires above all others on behalf of his children. Some are anxious that their offspring may shine as warriors; others, that theirs may be surrounded with the milder radiance of literary, scientific, or commercial fame. Our supreme ambition for you is, that whatever situation you occupy, you may adorn it with the beauties of holiness, and discharge its duties under the influence of Christian principle. Much as we desire your respectability in life, and we will not conceal our hope that you will occupy no mean place in society, yet we would rather see you in the most obscure, and even menial situation, provided you were partakers of true piety, than see you on the loftiest pinnacle of the temple of fame, the objects of universal admiration, if at the same time your hearts were destitute of the fear of God. We might, indeed, in the latter case, be tempted to watch your ascending progress, and hear the plaudits with which our elevation was followed, with something of a parent's vanity; but when we retired from the dazzling scene to the seat of serious reflection, the spell would be instantly broken, and we should sorrowfully exclaim, "Alas! my son, what is all this, in the absence of religion, but soaring high to have the greater fall!"

You must be aware, my dear children, that all our conduct towards you, has been conducted upon these principles. Before you were capable of receiving instruction, we presented ceaseless prayer to God for your personal piety. As soon as reason dawned, we poured the light of religious instruction upon your mind, by the aid of familiar poetry, catechisms, and conversation. You cannot remember the time when these efforts commenced. How often have you retired with us, to become the subjects of our earnest supplications at the throne of grace.— You have been the witnesses of our agony for your eternal welfare. Have we not instructed, warned, admonished, encouraged you, as we laid open to your view, the narrow path which leadeth to eternal life? Have we not been guided by this object in the selection of schools for your education, companions for your amusement, books for your perusal? Has not this been so interwoven with all our conduct, that if at any time you had been asked the question, "What is the chief object of your parents' solicitude on your account," you must have said at once "For my being truly pious?" Yes, my children, this is most strictly true. At home, abroad, in sickness and in health, in prosperity and in adversity, this is the ruling solicitude of our bosoms.

You cannot doubt, my children, that your parents love you. We have, in all your recollections, a witness to this. We have, as you know, done every thing to promote your welfare, and, so far as was compatible with this object, your pleasure also.We have never denied you a gratification which our duty and ability allowed us to impart; and if at any time we have been severe in reproof, even this was a more awful form of love. We have spared no expense in your education; in short, love, an intense love, of which you can at present form no adequate conception, has been the secret spring of all our conduct towards you; and as the strongest proof, and purest effort of our affection, we wish How intently have we marked the developement you to be partakers of true piety. Did we not che-of your character, to see if our fondest wishes were rish this anxiety, we should feel that, amidst every other expression of regard, we were acting towards you a most cruel and unnatural part. Genuine love desires and seeks for the objects on which it is fixed, the greatest benefits of which they are capable; and as you have a capacity to serve, and enjoy, and glorify God by real religion, how can we love you in reality, if we do not covet for you this high and holy distinction? We should feel that our love had exhausted itself upon trifles, and had let go objects of immense, infinite, eternal consequence, if it were not to concentrate all its prayers, desires, and efforts, in your personal religion.

likely to be gratified. We have observed your deportment under the sound of the gospel, and when you have appeared listless and uninterested, it has been as wormwood in our cup; while, on the other hand, when we have seen you, listening with attention, quietly wiping away the tear of emotion, or retiring pensive and serious to your closet, we have rejoiced more than they which find great spoil.When we have looked on the conduct of any pious youth, we have uttered the wish, "O that my child were like him!" and have directed your attention to his character, as that which we wished you to make the model of yours. When, on the other

hand, we have witnessed the behavior of some pro-life, filled places of honor and usefulness in the feldigal son, who has been the grief of his parents, the lowship of the faithful. thought has been like a dagger to our heart, "What if my child should turn out thus!"

1. Now we cherish all this solicitude on our own account. We candidly assure you, that nothing short of this will make us happy. Your piety is the only thing that will make us rejoice that we are parents. How can we endure to see our children choosing any other ways than those of wisdom, and any other path than that of life? How could we bear the sight, to behold you travelling along the broad road which leadeth to destruction, and running with the multitude to do evil? "O God, hide us from this sad spectacle, in the grave, and ere that time comes, take us to our rest." But how would it embitter our last moments, and plant our dying pillow with thorns, to leave you on earth in an unconverted state; following us to the grave, but not to heaven. Or should you be called to die before us, and take possession of the tomb in our names, how could we stand at the dreadful post of observation, darker every hour, without one ray of hope for you, to cheer our wretched spirits! How could we sustain the dreadful thought, which in spite of ourselves would sometimes steal across the bosom, that the very next moment after you had passed beyond our kind attentions, you would be received to the torments which know neither end nor mitigation! And when you had departed under such circumstances, what could heal our wounds, or dry our

tears!

We are anxious for your being pious that you might be the instruments of blessing the world by the propagation of religion. The moral condition of the world is too bad for description. If it be ever improved, this must be done by Christians. True piety is the only reformer of mankind. A spirit of active benevolence has happily risen up, rich in purposes and means, for the benefit of the human race. But the men, in whose bosoms it now lives and moves, are not immortal upon earth; they too must sleep in dust, and who shall succeed them at their post and enter into their labors? Who will catch their falling mantle, and carry on their glorious undertaking for the salvation of millions?— If it be ever done, it must be done of course by those who are now rising into life. The propagation of religion to the next generation, and to distant nations, depends on you, and others of your age.While I write, the groans of creation are ascending; and future ages are rising up to plead with you, that you would bow to the influence of religion, as the only way of extending it to them.

3. But we are chiefly anxious, after all, on your account.

My children, the anxiety which we feel on this head, is far too intense for language. Here I may truly say, poor is thought, and poor expression." If piety were to be obtained for you only by purchase, and I were rich in the possession of worlds, I would beggar myself to the last farthing to render Should you become truly pious, this circumstance you a Christian, and think the purchase cheap.will impart to our bosoms a felicity which no lan-"Godliness is profitable for all things, having the guage could enable me to describe. It will sweeten promise of the life that now is, as well as of that all our intercourse with you, establish our confi- which is to come." As I shall have more than one dence, allay our fears, awaken our hopes. If we chapter on the advantages of piety, it will not be are prosperous, it will delight us to think that we necessary to enlarge upon them here, any further are not acquiring riches for those who will squan- than to say, that true godliness will save you from der it on their lusts, but who will employ it for the much present danger and inconvenience, promote glory of God when we are in the dust. Or, if we your temporal interests, prepare you for the darkest are poor, it will cheer us to reflect, that though we scenes of adversity, comfort you on a dying bed, and cannot leave you the riches of this world, we see finally conduct you to everlasting glory. The want you in possession of the favor of God, and that por- of it will ensure the reverse of all this. Sooner or tion, which after comforting you on earth, will en- later such a destitution will bring misery on earth, rich you through eternity. My dear children, if and be followed with eternal torments in hell. you are anxious to comfort the hearts of your parents, if ye would fulfil our joy; if ye would repayments and possessions without piety? What are all our labor, anxiety, affection; if ye would most effectually discharge all the obligations which you cannot deny you owe us, Fear God, and choose the ways of religion: this, this only, will make us happy. 2. We cherish this solicitude on behalf of the church, and the cause of God.

What then, my children, are all worldly acquire

the accomplishments of taste, the elegances of wealth, wreaths of fame, but as the fragrant and many-colored garland which adorns the miserable victim about to be sacrificed at the shrine of this world? Original genius, a vigorous understanding, a well stored mind, and all this adorned by the most We are every year conveying to the tombs of amiable temper, and most insinuating address, will their fathers, some valued and valuable members neither comfort under the trials of life, nor save of the Christian church. We are perpetually call- their lovely possessor from the worm that never dies, ed to witness the desolations of the last enemy in and the fire that is never quenched. Oh! no; they the garden of the Lord. How often do we exclaim may qualify for earth, but not for heaven. Alas, over the corpse of some eminent Christian and be-alas! that such estimable qualities should all perish nefactor, "Departed saint, how heavy the loss we for want of that piety, which alone can give immorhave sustained by thy removal to a better state!-tality and perfection to the excellences of the huWho now shall fill up thy vacant seat, and bless like man character! thee both the church and the world?" My children, under these bereavements, to whom should we look but to you? To whom should we turn but to the children of the kingdom, for subjects of the kingdom? You are the property of the church. It has a claim upon you. Will ye not own it, and discharge it? Must we see the walls of the spiritual house mouldering away, and you, the rightful ma- ON THE DISPOSITIONS WITH WHICH WE SHOULD ENTER terials with which it should be repaired, withheld? We love the church, we long for its prosperity, we pray for its increase, and it cannot but be deeply distressing to us to witness the ravages of death, and, at the same time, to see the want of religion in those young persons, whose parents, during their

Can you wonder then at the solicitude we feel for your personal religion, when such interests are involved in this momentous concern?

CHAPTER II.

UPON AN INQUIRY INTO THE NATURE OF RELIGION.

RELIGION is a subject of a spiritual and moral nature, and therefore requires another and a different frame of mind to that which we carry to a topic, purely intellectual.

The first disposition essentially necessary, is a deep seriousness.

put

Religion is the very last thing in the universe with which we should allow ourselves to trifle. Nothing can be more shocking and incongruous than that flippancy and inconsiderateness, with which some people treat this dread theme. When Uzzah forth his hand, in haste to support the ark, his life paid the forfeit of his temerity; and if the man, who takes up his Bible to inquire into the meaning of its contents, with a frivolous and volatile temper, do not suffer the same penalty, it is not because the action is less criminal or less dangerous, but because God has now removed the punishment a little farther distant from the sin. I cannot conceive of any thing more likely to provoke God to give a person up to the bewildering influence of his own inherent depravity, and consequently to a confused and erroneous perception of religious truth than this temper. To see a person approaching the oracle of God with the same levity as a votary of fashion and folly enters a place of amusement, is indeed revolting to taste, to say nothing of more sacred feelings. Religion enthroned behind the veil in the temple of truth, and dwelling amidst the brightness which the merely curious eye cannot bear to look upon, refuses to unfold her glories, or discover her secrets, to the volatile mind; and delivers to every one who draws near to her abode, the admonition of Jehovah to Moses, "Put off thy shoes, for the place whereon thou standest is holy ground."

ther prepossessions nor prejudices; they present their unfurnished minds to their teachers to receive, with implicit confidence, all that they are taught. Docility is essential to improvement in every thing; for if a child go to school puffed up with high notions of his own attainments, imagining that he knows as much as his master can teach him, and with a disposition to cavil at every thing that is communicated; in this case, improvement is out of the question; the avenues of knowledge are closed. In nothing is docility more necessary than in religion, where the subject is altogether beyond the cognizance of the senses, and the discoveries of reason. Christianity is purely and exclusively matter of revelation. Of course, all our knowledge on this topic must be derived from the Bible; to the right understanding of which, we must carry the same consciousness of our ignorance, the same destitution of prejudice and prepossession, the same implicit submission of the understanding, as the child on his first going to school does to his instructer. We must go to the word of God with these convictions in our mind, "This is the master, from whom I, who know nothing, am most implicitly to receive all things. My teacher is infallible and I am not to cavil at his instructions, however in some things they may transcend my ability to comprehend them."

Yes, the Bible, the Bible alone, is the infallible teacher in religious matters, from whose authority there does and can lie no appeal; before whose solemn dicta reason must bow in humble silence, to learn and to obey. This is docility, by which I mean, not a supple disposition to believe what others believe, or to adopt the creed which they would impose upon us; no, this is surrendering our understanding to be enslaved by human authority: but teachableness, means going direct to the master, with this determination, whatever he teaches I will believe, be it so sublime, so humiliating, so novel, and, to my present limited capacities, so incomprehensible as it may.

The subjects treated of by religion, are of the most awfully important nature. Every thing about it is serious. The eternal God, in every view of his nature and operations-the Lord Jesus Christ in his sufferings and death-the soul of man, in its ruin and salvation-the solemnities of judgment-the mysteries of eternity-the felicities of heaven-the torments of hell, are all involved in the mighty comprehension of religion. Should such themes be ever touched with irreverence? My dear children, I warn you against the too common practice of reducing to the level of mere intellectual theories, and Are we, then, to exclude reason from the busiof treating with the same indifference as the sys-ness of religion? By no means. It would be as abtems of philosophy, that sacred volume, which, to surd to attempt it, as it would be impossible to acuse the words of Locke, "has God for its author, complish it. The whole affair of piety is a process salvation for its end, and truth without any mixture of reason: but then it is reason submitting itself to of error, for its contents." Do not forget, then, that the guidance of revelation. Reason bears the same the very first requisite, not only in religion itself, relation to religion, and performs the same office, but also in that frame of mind, which enables us to as it does in the system of jurisprudence: it exaunderstand its nature, is seriousness. mines the evidence, by which a law is proved to be an enactment of the legislature; interprets according to the known use of terms and phrases, its right Eternal consequences hang upon this question.-meaning, and then submits to its authority. Thus As we mistake it, or understand it, we shall travel in matters of religion, its province is to examine the onward to heaven or hell. An inquiry of such im- evidences by which the Bible is proved to be a reportance should, of course, be urged with the deep-velation from God; having done this, it is to ascerest anxiety. It might be rationally expected, that events so awfully tremendous as death and judgment; a subjecí so deeply interesting as whether we shall spend eternal ages, in torments or in bliss, could in no possible case, and in no constitution of mind whatever, fail of exciting the most serious apprehension and concern. And yet there are multitudes, who have talked a thousand times about religion, but yet have never had in all their lives one hour's real solicitude to know whether their views of its nature are correct. Is it to be wondered then, that so many remain in ignorance, or plunge into error?

2. A great solicitude to be guided aright, is the next disposition, and nearly allied to the former.

tain, according to the fixed use of language, its true meaning; and then to submit to its authority, by believing whatever it reveals, and obeying whatever it enjoins. This is what we mean by prostrating our reason before the tribunal of revelation, than which surely nothing can more accord with the design of the Bible, or the ignorance of the human mind.

But, suppose reason should meet with palpable contradictions in the word of God, is she to believe them? This is putting a case which cannot happen, since it is supposing that God will give his sanction to a lie. There can be no contradictions in the word of God; the thing is impossible. But still it will be replied, Is not one kind of evidence for Our Lord laid great emphasis on this, when he the divine authority of revelation, derived from its said, "Except ye be converted, and become as little contents ? and if so, may not reason make the nachildren, ye shall not enter into the kingdom of ture of a doctrine a test of its truth? At best this is heaven." Children, when they first go to school, but a secondary species of evidence, and cannot ophave a sense of their own ignorance; they have nei-pose the primary kind of proof. If it cannot be

3. Docility, or a teachable disposition, is of great consequence.

proved that a doctrine is really an interpolation, and there is at the same time all the evidence that the case admits of, that it is a part of divine revelation, no difficulty in the way of understanding its meaning, no seeming mystery in its terms, should lead us to reject it; we must receive it and wait for further light to understand it.

Revelation is the sun, reason the eye which receives its beams, and applies them to all the purposes of life, for which, in ceaseless succession they flow in upon us: and it can no more be said that revelation destroys or degrades reason, by guiding it, than it can be said the solar orb extinguishes the power of vision, by directing its efforts.

thee, and teach thee in the way thou shalt go; I will guide thee with mine eye."

These, surely with a thousand other passages of similar import, are sufficient to enjoin and encourage the temper I now recommend. I have no hope of those who neglect habitual prayer for divine illumination. I expect to see them left to embrace error for truth, or to content themselves with the mere forms of godliness, instead of its power.

CHAPTER III.

ON RIGHT SENTIMENTS IN RELIGION.

Docility then, my dear children, by which I mean TRUTH and error, my children, are essentially disa submission of the human understanding, in mat-tinct, and diametrically opposed to each other. It is ters of religion, to the word of God, is essential to important to perceive in every case this difference, all true piety. I insist upon this with more earnest-to embrace the one, and reject the other. To have ness, because it is easy to perceive, that the tenden- the judgment misled in its decisions, on any subject, cy of the present age is in an opposite direction. A is an evil, which, as rational creatures, we should haughty and flippant spirit has arisen, which, un-ever deprecate; but to be mistaken on that subject, der the pretext of freedom of inquiry, has disco- where he that believeth shall be saved, and he vered a restless propensity to throw off the au- that believeth not shall be damned," is most fearful, thority of divine truth; a spirit more disposed to most fatal. To be in error on the topics of literateach the Bible than to be taught by it; to speculate ture, science, commerce, history, is a mere inconupon what it should be, than to receive it as it is; venience, at worst a derogation from our mental a spirit which would receive the morality of the reputation, or our worldly comfort; but to be funword of God as it finds it, but which is perpetuallydamentally wrong in religion, is an evil which employed in mending its theology; which, in fact, commences its chief mischief from the day of our would subvert the true order of things, and, instead death, and perpetuates itself through all the ages of subjecting reason to revelation, would make rea- of eternity. son the teacher, and revelation the pupil. Beware, my children, of this dangerous spirit, which, while it pays flattering compliments to your understanding, is injecting the deadliest poison into your soul.

I need not inform you, that there prevails an endless variety of opinion on the subject of religion. This circumstance, however, with pious minds it might be a matter of regret, with philosophic ones, is no cause of surprise. Infidels, who profess to 4. A prayerful spirit is essential to a right dispo- study theology in the book of nature, are divided sition for inquiring into the nature of true piety. into many sects. Scarcely a subject exists, howReligion is an affair so spiritual in its nature, so ever plain, and apparently incapable of producing tremendously important in its consequences, and so a diversity of opinion, but what is viewed by diffrequently misunderstood; and, on the other hand, ferent men in various lights. What clashing opiwe ourselves are so liable to be misled in our judg- nions exist among lawyers, concerning the precise ments by the bewildering influence of internal de- meaning of the words of a statute, which was pravity, and external temptation, that it betrays the drawn up with the most anxious care to avoid all most criminal indifference, or the most absurd self-litigation. That different opinions should exist on confidence, to enter on this subject, without constant earnest supplication for direction to the Father and Fountain of lights.

the meaning of the Scriptures, is less to be wondered at, when we consider how deeply we are all interested in the matter of revelation, and how apt The religious world is like an immense forest, we are in cases of personal interest, to have our through which lies the right road to truth and hap-judgments biassed by our feelings. The Bible, if piness; but besides this, there are innumerable paths read in heaven by holy angels and spirits made perrunning in all directions; every way has its travel- fect, produces no discordant opinions there. It is lers, each traveller thinks he is right, and attempts to the depravity of human nature, that all religious lo prove it, by referring to the map which he carries error is to be traced. in his hand. In such circumstances, who, that values his soul or her eternal situation, would not seek for guidance to him who has promised to disclose to us y his spirit the path of life? When young people rust to the efforts of their own unaided reason, and neglect to ask for the guiding influence of the eternal Ged, it is matter of little surprise that they are found walking in the paths of error. There is a degree of pride and independence in this, which God often punishes, by leaving them to the seductions of sophistry and falsehood. In addition then, to the greatest seriousness of mind, and the most intense desire after truth, and the most unprejudiced approach to the oracle of Scripture, pray constantly to God to reveal to you the nature of truc piety, and to dispose you to embrace it. This is the way appointed by God to obtain it. "If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given him." "If ye, being evil, know how to give good gifts unto them which are your children, how much more shall your Heavenly Father give his Holy Spirit to them that ask him." "I will instruct

Diversity of sentiment, although confessedly an evil, has been productive of some benefits. It has afforded opportunity for the more vigorous exercise and conspicuous display of Christian charity and forbearance between the various sects; while it is a constant pledge for the purity of the sacred text. As they all profess to draw their opinions from the Bible, they of course maintain a constant and sleepless jealousy over each other's treatment of the word of God. Their opposition to each other converts them all into vigilant guardians of the source of their faith; so that although they have corrupted the streams of truth, they have jointly guarded the purity of the fountain. The suspicion of any liberties having been taken with the word of God, would be an evil more to be deplored than the existence of a diversity of opinion on the sacred text. While the genuineness of the statute is admitted, and the incorruptibility of the judge is maintained, the wranglings of counsellors cannot subvert the foundations of justice.

Still, however, these opposite sentiments cannot of course be all right. Although error is multi

form, truth is uniform; and it is of infinite consequence, that we should embrace the one and reject the other.

nion, such are the feelings; and as are the feelings, such are the resolutions and the actions. If the opinion, therefore, is wrong, all that follows must be wrong, as to its moral character in the sight of God.

1. Some errors unquestionably exclude a man from salvation. "He that believeth shall be saved, and he that believeth not shall be damned." Now I am aware that a difficulty presents itself here certainly from this language it is evident that sal- to many young persons, which does not a little pervation is suspended on a belief of the gospel, and plex them. They see individuals who have emof course upon a belief of the true gospel, not braced the widest extremes of opinion, equally exon the belief of a false one. If, therefore, what emplary for the discharge of all the relative and we believe is not the same as that which the social obligations. They see those who have emword of God reveals, it is not the gospel; and braced error, as useful, peaceful, ornamental memsuch a faith will not save us. To ascertain with bers of society as those who have received the truth. precision what truths are essential to the hope This is undoubtedly a fact. I know very many of eternal life, is a very difficult task: to say how who have rejected almost all that is peculiar to far a person may go in error, and yet after all be Christianity, who are yet amongst the most truly saved, is what no mortal should presume to do.- respectable inhabitants of the places in which they When a man, however, disbelieves the Bible to be live. But this does not disprove my statements, the word of God; or rejects the doctrine of the nor in any degree prove that error is innocent and atonement; or the justification of the soul by faith; harmless. There are two lights in which the huor the necessity of divine influences to renew and man character is to be viewed; its aspect towards sanctify the heart, or the obligation of true holi-men, and that which it bears towards God. Now I ness; I do not see how such an individual can be do not mean to say that religious error may in any saved. He subverts the very foundations of the material, or visible degree, alter the former. A man gospel. Something must be believed, as our Lord may be a good subject, neighbor, husband, father, himself tells us, in order to the possession of ever- tradesman, master, with any or with no religious lasting happiness; and if these things may be dis-opinions at all. Many infidels have been exempla believed, and yet a sinner be saved, it is difficult to ry in their attention to all the duties of social life. find out what there is left for him to believe. If This, however, only proves that error does not alsome sentiments, then, are essential to a saving ways disfigure the character in the sight of man; faith, we should be most tremblingly afraid of error; but we are now more particularly speaking of its and as it is not for us to say how far an individual aspect towards God. In this view of it there may may go in error in order to be excluded from the be a degree of obliquity truly awful, while all is corblessings of the gospel, we should certainly be rect towards man. Pride of intellect and of heart; alarmed at the least deviation from the truth, as self-sufficiency and self-dependence; a stout and there is no doubt that one wrong notion prepares pertinacious resistance to Jehovah's authority; a the mind for the reception of another. This leads peremptory refusal to submit to his schemes and me to observe, will, may all be rife in the soul, while every thing is fair in the exterior. God looketh to the heart; and in his eye the character is decided by the state of the mind. Religion, properly speaking, has to Sanctify them by thy truth," said our Lord, do with God and heaven: it is a right disposition "thy word is truth." Now if truth sanctifies, error towards God and a spiritual preparation for the cemust corrupt the mind; except two causes so dia-lestial state, which, as is perfectly evident, may be metrically opposite to each other, as these are, can be wanting, where there are the most splendid social supposed to produce the same effects; which is ab- virtues. What I affirm then is, that error, accordsurd. Whatever is not truth must be error. What-ing to the degree in which it exists, must vitiate ever opinion we profess to have received from the word of God, must be classed under one or the other of these heads, and must have some influence or other upon our religious character, as it appears in the sight of God. Wrong sentiments may not produce immorality in the life, but if they corrupt our secret motives; if they render us spiritually proud, and lead us to glory before God; if they make us selfconfident and self-dependent; if they cause us to lean to our own understanding; if they lead us to look with contempt upon others; if they keep us from using any means of grace instituted by God, they pollute and injure the mind in the sight of its Omniscient Creator. The least disease in the body, although it be unobserved by others, or yet unfelt by the subject of it, is an injury to the health. It may never come to a fatal attack, or bring on death, but still it is injurious to the frame and it is precisely thus with error in the mind.

2. That all error has a tendency to pollute the mind, to the degree in which it exists: and therefore must be so far sinful.

All religion is founded upon opinion. It begins with the reception of truth into the understanding: if therefore the whole truth is not received, some part of the moral means appointed for our spiritual improvement is not applied; and if any thing contrary to the truth is received, a cause is in operation upon our minds, opposite to the right one. The order of piety is the order of nature: first, we receive an opinion, then our feelings are excited by the opinion, and then the will resolves to act under the influence of the feelings; as is the opi

the character, and deprave the heart in the sight of God; must obstruct the growth and exercise of the religious principle: must unfit the person for divine fellowship here, and for eternal glory hereafter.

Error on religious subjects is not a mere intellectual defect; it is not the result of mere weakness of understanding; its seat is in the heart: it springs from carelessness, prejudice, pride, or some other operation of our depravity, which exerts a bewildering influence on the judgment. We are as certainly accountable to God for it as for evil conduct. It is not to be conceived for a moment, that we are responsible for the exercises of every faculty of the soul, yet not for the understanding, which is the noblest of them all. If a man may believe error and yet be innocent, he may preach it without guilt; and if this be the case he may employ all his faculties, his talents, his time, his influence, in a direct opposition to the counsels of heaven, and all the revelations of God, and yet be without blame.

If these things are correct, then error is certainly criminal. How can there be a doubt of this? If a man may disbelieve a less important truth, and yet be innocent in that act of his disbelief; then he may reject a more important one, and be equally faultless. If he may discredit one truth, without guilt, then he may discredit two; if two, ten; if ten, half the Bible; if half the Bible, the whole; and yet be innocent, even though he be a deist or atheist, provided he be not immoral, and profess at