These PRETENCES are infinite for, when the heart is corrupted, the understanding is ready to pander to every lust that importunes it. But we may know the principal of them by these signs. To be simple concerning evil is the easiest thing in the world; but we may suspect that something wrong is ready to intrude itself, 66 WHEN we cast about for excuses to cover the nakedness of ingenuity; when we are driven to distinctions and far-fetched reasoning for our justification; when we pause a moment between the clear conviction of duty, on one hand, and any indirect views on the other; more particularly, WHEN we find the tone of our virtue relax at the consideration of what we may chance to lose by adhering to it; when we but suspect, that a severe unqualifying virtue looks like inhumanity; when we think our dependencies and connexions in life have a demand upon conscience; when we lament with the politician, that good men are impracticable, and so, from a principle of public spirit, resolve not to encounter that prejudice: Above all, when we go about to regulate morality by what a knowledge of the world teaches; when custom is pleaded in opposition to duty, and vice itself authorized by

fashion; when we acknowledge what we do is in itself not justifiable, but excuse it by a pretence of the good ends we hope to serve by it; when we are willing to plead the infirmity of nature, the power of temptation, the prevalence of example; when we venture too securely on the confines of immorality, and are curious to know how near we may go to vice, without being directly vicious."

These, and such as these, are the dangerous insinuations which attempt our virtue. And how, you will ask, shall we secure ourselves from them? By reason and argument? By speculation and philosophy? Shall we stay to examine their several pretences, call these delusive pleas to account, and shew we can confute them all, before we reject them?

Alas, I dare not advise this method; which besides its other inconveniencies, is not, I doubt, a very safe one. Our heads may be unequal to the task; or, which is worse, our hearts may betray us. At the best, we shall waste much time in these ingenious inquiries, when the business of life demands an immediate

c Corrumpere et corrumpi, sæculum vocatur. Tacitus.

determination, St. Paul has shewn us a shorter and more excellent way, when he bids us, Be simple concerning evil. In virtue of this sacred admonition, a wise man will think it sufficient to dismiss these vain insinuations at once, without so much as spending a thought upon them. What," he will say to himself, "if I cannot detect the falsehood of these pleas, "I have a heart, that revolts against them. "I cannot, perhaps, disentangle the sophistry "of these arguments; but I feel the base

ness of the conclusion, and I see in others "the folly of acting upon it. It were ill with "vice indeed, if it had no false colours to ap

pear in; and error would be hooted out of "the world, if she did not hide her obliquities "under the garb of reason. But what are "these disguises to me, who am neither "dazzled by the one, nor duped by the other? "Let the curious, if they will, inquire, wherein "the imposture consists: I have that within

me, which tells me in a moment, they are "but impostures. In vain then, will such a "one conclude, are these insiduous attempts "on me, who take a sure refuge in the word "of God, and the integrity of my own virtue. "Be the pretences what they will, the con"futation of them is no part of a Christian's care. I may exercise my understanding

"profitably in other matters. It is my duty "to consider much of the ways of doing good. "I may be prudent and WISE here. But, EX

PERIENCE, and CONSCIENCE, and RELIGION, 66 command me to be, SIMPLE CONCERNING "EVIL."

SERMON XVII.

PREACHED NOVEMBER 22, 1772.

JOHN V. 44.

How can ye believe, which receive honour one of another, and seek not the honour that cometh of God only ?

IT

T has been thought unfair to charge unbelief, simply and indiscriminately, on the grosser passions. The observation, I believe, is just: and yet it may be true, notwithstanding, that unbelief is always owing to some or other of the passions. The evidences of revealed religion are so numerous, and upon the whole so convincing, that one cannot easily conceive