most solemn sanctions-since this revelation is in our hands and open to our inspection and examination, and since we have the common principles of reason and conscience, and these greatly improved by an education under the advantages of superior light; our errors and misapprehensions concerning religious truth and moral obligation must, in a much higher sense, be without excuse. If we plead ignorance, or mistake in excuse for our sins, it can be only such ignorance, or mistake, as is criminal in itself, and therefore will not exculpate us in a criminal conduct.

There are, it is true, some less important cases, which seem doubtful in their nature. And new cases may occur, which we have never had occasion to examine, and in which we must act before we have time for much deliberation. In such cases, if we gain the best information, and form the best judgment we can, and, divesting ourselves of passion and prejudice, act agreeably to this judgment, no doubt the honest intention will be accepted; for if we err, it is not for want of integrity to choose right; but for want of capacity to judge right. In these cases, however, there is generally a safe and unsuspected side. This we may take without fear of guilt, and this a good conscience will prefer. But if we cannot determine, which is the safer side, the intention to act right will be approved, though the act should be different from that, which, on better information, we might have chosen. An object, for instance, presents himself to us in the appearance of misery and impotence, and solicits our beneficence: we pity him, and, on such information as we have, we feel an obligation to relieve him, and we act accordingly. It afterward appears, that his pretensions were deceitful, and our charity was misapplied. Still our charity is approved in heaven, because the intention was pious, and the information all we could then obtain. Our Saviour, sending forth his seventy disciples to preach in the cities of Judea, told them, when they entered into any city, to enquire, who in it was worthy-who was friendly and hospitable, and in this respect worthy of their company and blessing, and going into his house, to say, "Peace be to this house." "If the house be worthy," says he, "your peace shall rest upon it;" or the blessing which you wish to it shall be bestowed upon it.

"But if it be not worthy, your peace shall return to you." Though the house should prove unworthy of the blessing, yet you shall receive the reward of your benevolence. But cases of this nature, which respect only occasional, or single actions, are very different from those which respect a course of actions, or an habitual conduct. We may, in certain instances, be in doubt, and finally misjudge, what truth, justice, charity, or prudence requires; but no honest man can ever be at a loss, whether truth, justice, charity and prudence are duties; and the contrary are vices. One may, through temptation, or mistake, do an action which is not conformable to one, or other of these virtues, and yet be a virtuous man; but a course of actions contrary to these virtues, shews one to be in his heart a vicious man. His conduct proceeds not from an error of judgment, but from a love of wickedness.

Since then it may be presumed, that those errors of conscience, which men, under the light of revelation, frequently plead in defence of their wrong conduct, usually proceed from some faulty disposition of heart, it is important to enquire, what the causes of these errors may be.

1. Some are led to mistake the truth by their manner of examining it. They are not wholly void of thought; but they think superficially, and conclude hastily. They judge according to the first appearance, without taking a full view of their subject. They enquire a little, and presume much, and thus work themselves into a persuasion false in its nature, and vicious in its tendency. They conclude, that such an action may in them be innocent, because they see no ill consequences which will probably ensue from it; but never contemplate the consequences of a general allowance of similar actions. They never stop to consider, that every other man has the same right which they have, to claim this liberty of acting; that this liberty every where indulged, would throw the world into confusion; and that a principle, which, carried into general operation, would produce misery and vice, must be false and immoral. They think only for themselves, and therefore think partially, which is little better-sometimes worse than not to think at all; because their chief object in think

ing is to obtain for themselves a greater liberty of acting. This superficial enquiry is unbecoming the dignity of rational beings, who, in all matters of importance-in matters which concern their highest interest, ought to proceed with caution and deliberation— not with rashness and presumption. And the man who embraces error, only because he has not diligently sought for truth, can never avail himself of that error as an excuse for his sins.

2. Indifference and carelessness is another cause of error. A great part of mankind have little sense of the importance of religion, and little concern to understand what it is, or to learn whether there be any such thing. Hence they are inattentive to the means and negligent of the opportunities of gaining a right knowledge in the case. In this indolent and easy state of mind, they suffer their judgments to be wholly swayed by their inclinations, or by the opinions of others, and especially by the reasoning of the licentious and profane. And instead of subduing their passions into obedience to their conscience, they yield up conscience to the direction of passion. Instead of judging for themselves what is right, they are content, that any man should judge for them, if he will only give them an agreeable latitude, and not impose any uneasy restraints.

This leads men into error

3. Pride is another spring of error. in various ways, according to the various forms which it assumes. It sometimes gives men an affectation of singularity, and excites in them an ambition to be thought wiser than their neighbors. Under the influence of this foolish vanity, they disdain to think with the vulgar and adopt common opinions; and they run blind and headlong into error only for the sake of appearing independent and being thought very knowing. When we see the learned thus turning infidels, or hereticks, in mere ostentation, we lament, that their pride should pervert their talents. But when we see those who have read little and thought less-have read perhaps a wicked pamphlet, but not the serious answer, aping the pride and self-importance of the infidel, with all our pity, we cannot withhold our contempt.

Some persist in their ignorance, or error, because they despise instruction, and think it humiliating to submit to correction from

those whom they deem their inferiors, though wiser and better men than themselves.

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There are those, who, in a vain conceit of their own abilities, will never suspect themselves to be in the wrong. Their first opinions they receive for indubitable truths, and admit the slightest appearance of proof for full demonstration. And settled in their first judgment, they seek no farther information, and accept none

that is offered to them.

Pride makes some averse to confess a fault, or even to see an error. Hence having once embraced an opinion and practised upon it, they are blind to the light, which would discover, and deaf to the arguments which might evince their mistake. They had rather continue in the wrong, than by amendment confess their wrong. Their whole aim is to justify themselves; and they persist in their course, to let the world see, they are sincere and constant. Viewing things only in the light in which they wish them to appear, they fix their mind more and more in their false opinions.

4. Conscience is often blinded by worldly interest and sensual affection.

Men easily persuade themselves, that they may do that, which it is their interest, or inclination to do. The ruling passion, the predominant lust gives a bias to the reason itself. The man under the influence of avarice finds many arguments to justify those methods of gain, which an impartial observer will utterly condemn. Malice and envy suggest a thousand excuses for slander and revenge, which, in the absence of those passions, appear perfectly trifling.

He who has pursued, and is resolved still to pursue any vicious course, can silence the rebukes of conscience in ways which would never occur to the thoughts of a virtuous man. Sin is inventive and deceitful. It has arts to pacify the conscience, which virtue would never have imagined. Paul confesses that sin had deceived and thus slain him. He cautions others to beware, lest they be hardened through this deceitfulness of sin. "He that doth evil, hateth the light, neither cometh he to it, lest his deeds should be reproved." And by inventing and magnifying argu

ments in favor of his deeds, and by rejecting and explaining away every argument against them, he brings himself by degrees to call evil, good, and good, evil, and to put darkness for light, and light for darkness.

5. Education, custom, and the judgment of acknowledged superiors have great influence in forming men's opinions. Hence parents are directed to train up their children in the way in which they should go; for in the way, in which they are trained up, they will be likely to continue. Hence also we are cautioned not to follow a multitude in doing evil-not to be conformed to the world; and are directed, on the contrary, to prove what is the acceptable will of God. Hence again we are exhorted, instead of calling any man master, or glorying in man, to prove all things and hold fast that which is good.

6. Men often deceive themselves and silence their consciences, by casting the blame of their misconduct on others. Thus did Adam-thus did Eve-and thus do their children. The advice they received; the examples they saw, and the temptations they met with, led them astray. The influence of satan on the minds of men is often mentioned in scripture; but it is always mentioned as an aggravation, not as an extenuation of the guilt of known and deliberate sin. Men often entice one another to evil. But enticements seldom prevail, where there is not a previous disposition to the evil. To prevent this danger, men are cautioned not to have any fellowship with the wicked-not to go in the way of evil men. There are those who will do that in company with others, which they would not venture to do alone; because in company the guilt seems to be diffused among a number, and each one's single share to be very small. And hence, it has been observed, that societies seldom act with that strict regard to equity and justice, which we usually find in the private negociations of honest men, because in society no member feels himself distinctly responsible for the wrong. But we ought to consider, that every man who consents to and acquiesces in a wrong action, whether singly, or in company, is completely guilty of that wrong action; and there is no way to exculpate himself from the wrong, but by doing right himself, according to his ability. Whatever others.