part in the fervices of heaven, and give us a relifh for its peculiar bleffedness. The joys and raptures, which the gofpel teaches us to expect, must have their foundation in religion. The happiness suited to our nature as moral agents, and pure and permanent as that, after which we afpire, can proceed from no other fource. Religion therefore, must be the principal thing.

Having established this point, I proceed, Secondly, to the duty injoined: and that is, that we should labour to poffefs ourfelves of the fpirit; and to practise the duties of religion. "Get wisdom, and with all thy getting, get underftanding." If religion has been juftly represented in the preceding part of this difcourfe, we cannot be too folicitous to understand its principles; and habitually to feel its moral influence. To prefer the best things; and to pursue our higheft good, are dictates of common fenfe. No one therefore, who admits the importance of religion, will deny the inference that is drawn from it.

But perhaps you will inquire, how'fhall we get this wisdom? in other words, how fhall this religious character be formed? It is granted, that no temporal intereft can come in competition with the

interests

interefts of piety and virtue. We admit that religion is the glory of a reasonable being. And we acknowledge, that virtue muft lay the foundation for folid and lafting enjoyment. Still the queftion returns, how are we to acquire those habits, which will enfure to us peace in this world, and eternal happiness in that which is to come? I anfwer, we must become wife and good, by a diligent ufe of thofe means, which God has graciously provided. In order to difcharge our duty, we must seek to know it in its full extent, and in all its branches. "Thus, faith the Lord, ftand in the ways, and fee, and afk for the old paths, where is the good way, and walk therein, and ye shall find reft to your fouls." On this head, the facred fcriptures will furnish ample information. From them we may learn our duty to the Being, who made us; to the Saviour, who died for us; to our earthly friends and connections; to our benefactors; to our enemies; to our country; and to the world at large. The gofpel likewife will teach us the duties, which more immediately refpect ourselves. Alike profitable for doctrine, for reproof, for correction, and inftruction in righteousness, the facred volume claims our steady attention. And

they

they who have known it from early life, have been able to fay, with the pfalmift, "through thy precepts, I get understanding: therefore, I hate every falfe way."

The firft ftep, then, to be taken, is to examine the various rules of duty prefcribed by divine revelation. Search the fcriptures. Inquire what difpofition of mind, and what outward actions they condemn; and what temper and line of conduct they approve.. Confider the warnings, perfuafions, and arguments, which they furnish; and weigh the motives, which they fet before you. Have recourfe to the fcriptures frequently; confult them impartially; and ftudy them diligently. And you will find, that they are able to make you wife to falvation. They may leave fome unimportant fpeculations in darkness, but they will throw divine light on the subject of duty.

But further to get wifdom, or, in other words, to form good habits, you would do well to receive, with meeknefs, the inftructions of those who study your improvement; and to take in good part their friendly reproofs and admonitions.. It is obferved by the wife man, that "reproofs of inftruction are the way of life." Accordingly, he addreffes the young and C inconfiderate

inconfiderate part of mankind, in the following ftrain." Hear inftruction, and be wife, and refuse it not. He that refuseth inftruction, despiseth his own foul: but he that heareth reproof, getteth underftanding."Thofe, who have gone before you in the journey of life, may be able to aid your progrefs. It is therefore the part of prudence to liften to their counsel.

The choice of virtuous companions is another measure wifely adapted to religious purposes. "I am, fays David, a companion of them that fear thee, and of them that keep thy precepts." And Solomon remarks, "He that walketh with wife men, fhall be wife." The danger of evil company is univerfally acknowledged. That" evil communications corrupt good manners," is an establifhed maxim. And hence that folemn admonition, "Enter not into the path of the wicked: go not into the way of evil men: avoid it, pafs not by it, turn from it, and pass away."-" Forfake the foolifh, and live."

An attention to good examples will likewise tend to form and establish good habits. In the christian revelation, we are often reminded of this duty. "My brethren, fays the apoftle James, take the prophets,

prophets, who have spoken in the name of the Lord, for an example." And St. Paul fays, "Be followers of them, who, through faith and patience, inherit the promises." The moft engaging, and inftructive of all examples is that of our bleffed Saviour. He was a pattern of moral goodness in its utmost perfection. Next, the example of his immediate followers may be contemplated with advantage. The virtues of the primitive chriftians furnish many good leffons. And from the patterns of piety, which ftill exift in the world, the young may learn the dignity and importance of religion. As one of the means of practical wisdom, I muft, therefore, insist on a conftant attention to the good examples, which either the facred volume, or the age may furnish.

To proceed. The public folemnities of religion, and, more efpecially, the dif cuffion of moral fubjects, which has become a stated service, may be greatly fubfervient to the interefts of virtue. Though new truths cannot be always propofed; though new discoveries are not to be expected; yet we learn fomething by frequenting the house of God. By hearing the advantages of religion often stated, we may learn to prize. it. And by reproofs, exhortations,