fornication and all uncleanness, let it not be once named amongst you, as becometh saints. This is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honor." (Eph. v. 3. 1 Thess. vi. 3, 4.) The strictest chastity is most for the comfort and happiness and honor of those who practise it, and for the benefit of all with whom they are connected; and every thing contrary to this has the most pernicious and fatal tendency, and is injurious in a greater or less degree to those who indulge it, and those with whom they are concerned; therefore, strict chastity is obedience to the law of universal benevolence; and the contrary, and every thing which tends to it, is opposed to this. There is no virtue more recommended in Scripture than inviolable chastity and continence; and no vice more condemned, and the evil consequences more exposed, both in the historical and preceptive parts of Scripture, than incontinence and uncleanness. This is particularly done by Solomon in his address to young persons, in the first chapters of his Proverbs, which is proposed as a proper example for all parents in their instructing and warning their children. Youth are most exposed to violate the rules of strict chastity; therefore, have need of instruction, warning, and restraint on this head, and ought to keep at the greatest distance from the contrary vice, and carefully shun every temptation and snare by which they may be decoyed, as thousands have been, and never have recovered from the evil consequences. Therefore, the young Christian is under the greatest obligations to "flee youthful lusts."

4. A careful government and suppression of all those passions which distrub and ruffle the mind, and unfit persons for duty, and make them uncomfortable to themselves and to others. As Christians ought to govern their bodily inclinations and appetites, and not to gratify, but suppress and mortify, all those, so far as they tend to hurt themselves or others, so they are under obligation to regulate and govern their mental passions, and so to rule their own spirits, as to suppress and lay aside all the angry, unruly passions, which are the production of selfishness and pride, and render themselves unhappy, so far as they are indulged; and, on the contrary, they are commanded to maintain and constantly to exercise a calm, gentle, meek, peaceable, patient spirit, which is the natural attendant and genuine fruit of benevolence, and necessary in order to the Christian's proper possession and enjoyment of himself, and attendance on the duties of Christianity. "He that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city. He that hath no

rule over his own spirit, is like a city that is broken down and without walls." (Pr. xvi. 32; xxv. 28.) Agreeably to this are the apostolic injunctions. "Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you, with all malice; and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." (Eph. iv. 31, 32.) "Let your moderation be known unto all men." (Phil. vi. 5.) "The wisdom that is from above is peaceable, gentle, and easy to be entreated." (James iii. 17.) "Charity suffereth long, and is kind; charity envieth not; is not easily provoked; thinketh no evil." (1 Cor. xiii. 4, 5.)

5. A constant and careful cultivation and improvement of the mind, in seeking, pursuing, and acquiring useful knowledge and wisdom. Solomon says, "It is not good that the soul be without knowledge." This is the life and enjoyment of the mind, and is unspeakably the highest and most noble kind of enjoyment of which a rational creature is capable. All the knowledge which a person of an honest and good heart obtains is useful to him, and puts him under advantage to be more useful to others. This is not to be obtained, and a constant progress made in it, without labor, by diligent attention and inquiry, in the improvement of all those helps and advantages with which we are furnished. The objects of knowledge are various and infinite; and the knowledge of any of them is not useless to a mind well disposed, and every branch and degree of knowledge is suited to improve such a mind; it really adds to its existence, and increases true wisdom in a wise and benevolent heart. Some objects are more important, grand, and excellent than others, and men have more concern and connection with some than with others; and, therefore, the knowledge of them is proportionably more excellent, important, and useful; and that knowledge which is of the moral kind, and implies a good taste and right exercises of heart, and is, therefore, the knowledge of the great objects and truths which respect the moral world and belong to that, is the most important and excellent kind of knowledge, and does most enlarge the soul, and gives the highest degree of enjoyment. This kind of knowledge is, therefore, to be sought in the first place, and with the greatest thirst and engagedness of mind."

And as God is infinitely the greatest part of existence, and includes the sum of all the natural and moral world, and the knowledge of his moral character includes, the knowledge of his laws, moral government, and kingdom, and of all morality, and of every thing necessary to be known in the moral world,

the knowledge of God is, in Scripture, considered as comprehending the whole. "And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." (John xvii. 3.) "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord.” (Phil. iii. 8.) "If thou criest after knowledge, and liftest up thy voice for understanding: if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God." (Pr. ii. 3, 4, 5.) "Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord." (Jer. ix. 24.) This is the knowledge which includes true understanding and wisdom, of which Solomon speaks so much in his writings. It is the duty and interest of every Christian to make advances in this knowledge, and in all kinds of knowledge and speculations for which he has opportunity, as subservient and advantageous to this. In this way he is to "grow in grace, and in the knowledge of his Lord and Savior Jesus Christ."

And this is one end which the Christian ought to have in view, among others, in his devotions and prayers, and in his daily reading and studying the "Holy Scriptures, which are able to make them wise unto salvation, through faith which is in Christ Jesus, being profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." (2 Tim. ii. 15-17.) This is one end of his constant attendance on public instruction, and the preaching of the gospel, that by hearing the word he may understand it, and bring forth fruit. For this end, he is to meditate, read, and study, as he has opportunity, that he may improve and advance in useful knowledge; "trying all things, and holding fast that which is good." And this ought to be one end in his conversing with his neighbors and Christian friends. He ought not only to study to speak to their benefit and edification, but to converse in order to get instruction himself, and improve his own mind in knowledge and understanding; and will, therefore, "be swift to hear, and slow to speak." And, in this view, he will avoid, as much as may be, all trifling and vain company, as well as that which is worse; and he will be ready to obey the command given by Solomon, "Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge." (Pr. xiv. 7.) And, on the contrary, he will seek the company of the serious and wise, from whom

VOL. II.

18

he may hope to get instruction. "For he that walketh with wise men shall be wise; but a companion of fools shall be destroyed." (Pr. xiii. 20.)

6. The Christian is diligent and faithful in attending to, and prosecuting the business of, his particular calling, in which he is fixed by divine Providence, in opposition to sloth, idleness, and misspense of time. He attends to his own proper calling and business, and pursues that with industry, prudence, and diligence, and is not a busy body in other men's matters; not an idle tattler and brawler, going from house to house, and spending his time in idle chat, which is of no advantage to himself or to any one else, but the contrary; but abides in his own calling, steadily prosecuting his business, doing every thing in the proper time and season. He does not sit up late, when there is no particular and extraordinary call to it, which tends to injure his health, and unfit him for his proper business, or prevent his rising early to attend in the proper season on the duties of his calling. Thus he conscientiously and with care obeys the command, "Not to be slothful in his business, fervent in spirit, serving the Lord; abiding with diligence in the same calling wherein he is called." (Rom. xii. 11. 1 Cor. vii. 20.)

REFLECTIONS.

I. From the above brief sketch of Christian practice, and the character of a true Christian, it appears that Christianity is in the best manner suited to make those happy in this world and forever who cordially embrace and practise it, and to render society, whether public or more private, beautiful and happy.

So far as the true spirit and proper practice of Christianity take place, it delivers each subject of it from those passions and lusts which war against the soul, and contain evil and unhappiness, even in the indulgence of them; and it forms them to those views and exercises respecting the most grand and excellent objects, and that practice in which they enjoy peace of mind and conscience, and have the best and highest kind of enjoyment of which the human nature is capable, which never can cloy or cease, but is in the nature of it reasonable, pure, and permanent; and it forms the Christian to the highest and most excellent kind of social felicity. It constitutes the best, most perfect, and happy society that can be imagined, or that is possible. It spreads the most happy peace. through the whole community, however large it may be, fixes every one in his proper place, and makes him useful to the

whole; and at the same time gives each individual the highest satisfaction and pleasure in being a member of such a society, composed of the most excellent friends to each other, and to him; and he, as a friend to every member of the society and to the whole, enjoys the good and happiness of the whole, to the extent of his capacity. Christianity forms society to the strongest, most permanent, and happy union, so far as the true spirit of it is imbibed and carried into practice. It binds them together by the strong, everlasting, and most perfect bond, charity, or Christian love.

And it must appear to all who properly use their reason, that piety, and the practice of it, is essential to the best good and greatest happiness of society and of individuals in this world. It is that love which unites men to God and the Redeemer, and forms them to all the acts of piety, and gives them the highest enjoyment, which at the same time unites them to each other, and forms them to all social duties and enjoyments. The latter cannot exist without the former. Where there is no piety, there may be a sort of union in society, and a degree of enjoyment, in imitation of Christian social virtues and duties; but it must be a low, mean thing, without any real benevolence, or proper, lasting foundation, and, therefore, not to be depended upon.

How greatly mistaken, then, are they, who do not consider the exercise and practice of piety as any part of social happiness, or in the least advantageous to it, and leave Christianity wholly out of their idea and scheme of public virtue and social happiness! It is impossible there should be any great degree of personal or public social happiness without Christian piety and morality, founded on Christian principles; and so far only as these take place, personal and public happiness is secured and promoted; and they must certainly have a low, debased, and corrupt taste for enjoyment and happiness, who think they can be more happy, both personally and in society, without real Christianity than with it, and are expecting and seeking it for themselves and the public, in opposition to Christian practice, and in disregard to the laws of Christ, and by an open violation of them. Their enjoyment, considered personally and by themselves, or in society, must be mean and low at best, and very unworthy of man, who is made capable of unspeakably higher and more noble happiness in his own mind, independent of others, or in society, in the exercise and practice of Christianity, and the social virtues and conduct which it prescribes.

It will be asked by some, whether all this be not confuted by fact and experience, since Christianity has not rendered