5. We ought also, when we judge of human actions, to make candid allowance for the unavoidable defects of moral and religious education. One man is born amidst the happiest advantages. His parents are pious and virtuous. In infancy he is taught to know and fear God, to obey his laws, to rely on his protection. He early receives a taste for devotion. The best examples are continually placed before his eyes; and he is instructed by them, as well as by precept, that the practice of honesty, purity and humanity, constitutes the felicity of man. His situation in life is that which is most favorable to virtue.

Equally removed from the extremes of poverty and wealth, he finds no temptations to commit the vices which are peculiar to either station. Success crowns his exertions; and though he sometimes is deprived of a friend, and meets with other calamities, yet all his afflictions are of that kind, which are adapted to refine and soften the heart. From such a person we have a right to expect high degrees of virtue. If he falls into vice, if he becomes intemperate, dishonest, selfish, or profane, we may lawfully censure him. But there is another person whom we ought to view with more indulgence. He is born under every possible disadvantage. His parents are of the most vile and abandoned characters, intemperate, dishonest, contentious, malicious, obscene, profane. Their ignorance prevents them from knowing the advantages of an education. He enters the world unacquainted with everything, except the practice of vice. In the world he combats with poverty and wretchedness. As he never was instructed in a manual art, he is incapable of procuring a subsistence in any other way, than common labor; and from this he has a strong aversion, as no pains have been taken to communicate to

him the habits of industry. He is compelled to associate with the lowest and worst company, as he has no means and qualifications of rising to any other. The effect of all these causes is, that he is a pernicious member of so

ciety, idle, intemperate, profane, dishonest. He runs a short career of iniquity, and perhaps at last is taken away by an untimely death. The character whom I have now described is certainly very wicked, as well as very wretched. But how many reasons have we for exercising candor, when we judge of him! and with what compassion ought we to behold him! For he is an immortal being, corrupted by bad example and ruined by the want of education. He has sinned, not so much from deliberation, as from frenzy: through life his mind has been agitated, intoxicated, maddened; and though that divine spark, whence proceeds all virtue, has not been totally extinguished, for who can extinguish it?yet it has been so effectually smothered, as to be incapable, in this state of trial, of emitting any light. To condemn with unpitying severity this character, because he is not as virtuous as the person first described, is like requiring that thorns should produce grapes, and thistles, figs.

On the whole, in whatever view we regard the actions of men, we perceive many motives for exercising candor. They, who have experienced few of the difficulties which attend a virtuous course, who being far removed out of the reach of the strongest temptations, are unacquainted with their force, may be disposed to be uncandid; they may severely censure the slightest deviations; but when they consider what human nature is, when they reflect on their own frailty, the frequent faults

ters.

which, notwithstanding all their advantages, they have committed, they will learn to be more candid. There are Christians, who are disposed to overlook their own imperfections, whilst they treat the imperfections of others without mercy. They seem to think that they shall by these means compound for their peculiar vices, or at least ward off the censures of the world. To such persons I would recommend the study of their own characLet them endeavor to become acquainted with their own hearts, and to reform what is amiss in their own conduct. Self-examination will afford them sufficient employment, and leave them no time to censure the conduct of their brethren. This advice is conformable to the precepts of our blessed Saviour. Let him, said he in a memorable instance, let him who is without sin, cast the first stone. Again, Why beholdest thou the mote which is in thy brother's eye, but perceivest not the beam which is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote which is in thine eye, when thou thyself beholdest not the beam which is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then thou shalt see clearly to pull out the mote which is in thy brother's eye. The man, who has repented of his own vices, will view his brethren, who are still under the dominion of sin, with compassion and affection, not with severity or ill will. He will desire, he will endeavor to reform them, as he knows by experience that the paths of wickedness lead to misery and destruction; but the means, which he employs to effect this benevolent purpose will be kind words, and charitable exhortations.

I have thus endeavored to recommend candor; and I would now conclude my discourse with entreating you to become acquainted with this amiable virtue. Cherish her as your companion; embrace her as your friend. Her presence will diffuse peace through your minds, and calm the tumults, which severity and censoriousness excite in her absence. Forget not however to associate her with every other virtue; for the virtues appear to the best advantage in each other's society, and are in general inseparable companions; when one is banished, the rest will be inclined to depart. I exhort you therefore in the words of the Apostle Peter: Add to your faith, fortitude; and to fortitude, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these be in you and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ.

S. before Lent.

16

SERMON XV.

THE ENTICEMENT OF SINNERS.

PROV. I. 10.

MY SON, IF SINNERS ENTICE THEE, CONSENT THOU NOT.

WHAT is the cause of sin? is a question on which speculative men have been much divided. Many solutions have been attempted; but none has been given, which has satisfied all parties. Some have attributed it to the abuse of principles, which are in themselves good and useful; others, to a nature originally corrupt; a third party, to the temptation of the Devil: and a fourth, to the influence of the Supreme Being himself, who hates the sin, which he has created. But whatever the cause of it may be, the fact is certain that it exists in the world, and that it is both destructive of our happiness, and displeasing to God. To extenuate the guilt of it, we may lay the blame of it upon nature; but our consciences testify that this excuse is not satisfactory. When we commit it, we feel that we do wrong; we feel that we could have done otherwise; and we are convinced, that we are chargeable with guilt, and that we may be justly punished. It is our duty therefore, instead of endeavoring to justify it by arguments which, though they may be specious in theory, are yet practically false, and dan