point of error, or rather, it is clear to a demonstration, that as truth hath certain characters superior to falshood, the temples of idols would be instantly deserted, erroneous sects would be soon abandoned, the religion of Jesus Christ, the only one worthy of being embraced, the only one that deserves disciples, would be the only one embraced, and would alone be received by all sincere disciples of truth.

Do not think, my brethren, that this reflection concerning that spirit of negligence, which retains most men in a profession of their own religion, regards only such communions as lay down their own infallibility for a fundamental article of faith, and which prescribe ignorance and blind submission as a first principle to their partizans, for it is but too easy to prove, that the same spirit of negligence reigns in all communities. Hence it comes to pass, that in general so few christians can render a reason for their faith. Hence it is that people are usually better furnished with arguments to oppose such societies as surround them, than with those, which establish the fundamental truths of christianity. If then you follow the direction of the multitude in the study of religion, you will be conducted by a spirit of negligence, prejudice will be held for proof, education for argument, and the decisions of your parents and teachers for infallible oracles of truth.

own

II. The multitude is a bad guide in regard to that worship, which God requireth of us, they defile it with a spirit of superstition. Superstition is a disposition of mind, that inclines us to regulate all parts of divine worship, not by just notions of the Supreme Being, nor by his relations to us, nor by what he has condescended to reveal, but by our fancies. A superstitious man entertains fantastical ideas of God, and renders to him capricious worship; he not unfrequently takes himself for a model of God; he thinks that what most resembles himself, however mean and contemptible, approaches nearest to perfection. We affirm, this disposition is almost universal.

It would be needless to prove this to you, my brethren, in regard to erroneous communities. Were superstition banished from the world, we should not see men, who are made in the image of God, disgrace their nature by prostrating themselves before idols, and marmosets, so as to render religious honours to half a block of wood or stone, the other half of which they apply to the meanest purposes:

we

we should not see a crowd of idolaters performing a ceremo nial, in which conviction of mind hath no part, and which is all external and material: we should not see a concourse of people receiving with respect, as the precious blood of the Saviour of the world, a few drops of putrified water, which the warmth of the sun hath produced by fermentation in the trunk of a decayed tree: we should not see pilgrims in procession mangling their flesh in the streets, dragging along heavy loads, howling in the high-ways, and taking such absurd practices for that repentance, which breaks the heart, and transforms and renews the life. You will easily grant all this, for, I have observed, it is often less difficult to inspire you with horror for these practices, than to excite compassion in you for such as perform them.

But you ought to be informed, that there are other superstitions less gross, and therefore more dangerous. Among us we do not put a worship absolutely foreign to the purpose in the place of that, which God hath commanded and exemplified to us, but we make an estimate of the several parts of true worship. These estimates are regulated by opinions formed through prejudice or passion. What best agrees with our inclinations we consider as the essence of religion, and what would thwart and condemn then we think circumstantial.

We make a scruple of not attending a sermon, not keeping a festival, not receiving the Lord's supper, but we make none of neglecting to visit a prisoner, to comfort the sick, or to plead for the oppressed. We observe a strict decency in our religious assemblies while our ministers address' prayer to God, but we take no pains to accompany him with our minds and hearts; to unite our ejaculations with his to besiege the throne of grace. We think it a duty to join our voices with those of a whole congregation, and to fill our places of wor ship with the praises of our Creator, but we do not think ourselves obliged to understand the sense of the psalm, that is sung with so much fervour, and, in the language of an apostle, to sing with understanding, 1 Cor. xiv. 15. We lay aside innocent occupations the day before we receive the Lord's supper, but no sooner do we return from that ordinance than we allow the most criminal pleasures, and enter upon the most scandalous intrigues. Who make these mistakes, my brethren? Is it the few? Be not conformed to this world, in regard to the worship that God requires of you, the multitude perform it in a spirit of superstition. E III. Neither

VOL. V.

III. Neither are the many a better guide in regard to mo rality. Here, my brethren, we are going more particularly to describe that class of mankind, among which we live, and of which we ourselves are a part. Indeed, the portraits we are going to draw will not be flattering to them, for justice requires, that we should describe men as they are, not as they pretend to be. In order to exactness let us consider them separately and apart. First, In regard to the masters who govern them. Secondly, In regard to the professions, which they exercise. Thirdly, In regard to some maxims generally received. Fourthly, In regard to the splendid actions, which they celebrate. And lastly, In regard to certain decisive occasions, that like touchstones discover their principles and

motives.

1. Consider mankind in regard to the masters who govern them. Here I congratulate myself on the happiness of speaking to a free people, among whom it is not reputed a crime to praise what is praise worthy, and to blame what deserves blame, and where we may freely trace the characters of some men of whom prudence requires us not to speak evil, no not in thought, no not in the bed chamber, least a bird of the air should carry the voice, and that which hath wings should tell the matter, Eccles. x. 20. Is it in the palaces of the great that humility reigns, humility which so well becomes creatures, who though crowned and enthroned are yet infirm, criminal, dying creatures, and who in a few days will be come food for worms, yea perhaps victims in the flames of hell? Is it in the palaces of the great that uprightness, good faith and sincerity reign, yet without these society is nothing but a banditti, treaties are only snares, and laws cobwebs, which, to use a well known expression, catch only weak insects, while the free and carnivarous break through? Is it in the palaces of the great that gratitude reigns, that lawful tribute due to every motion made to procure our happiness? Is it there that the services of a faithful subject, the labours of an indefatigable merchant, the perils of an intrepid soldiery, blood shed and to be shed, are estimated and rewarded? Is it there that the cries of the wretched are heard, tears of the oppressed wiped away, the claims of truth examined and granted? Is it in the palaces of the great that benevolence reigns, that benevolence without which a man is only a wild beast? Is it there that the young ravens which cry are heard and fed? Psal. cxlvii. 9. Is it there that they attend to the

bitter

bitter complaints of an indigent man, ready to die with hunger, and who asks for no more than will just keep him alive? Are the palaces of the great seats of piety and devotion? Is it there that schemes are formed for the reformation of manners? Is it there that they are grieved for the affliction of Joseph, Amos vi. 6. and take pleasure in the dust and stones of Zion? Psal. cii. 14. Is it there that we hear the praises of the Creator, do they celebrate the compassion of the Redeemer of mankind?

What ideas are excited in our minds by the names of such as Caligula, Nero, Dioclesian, Decius, names detestable in all ages? What ideas could we excite in your minds, were we to weigh in a just balance the virtues of such heroes as have been rendered famous by the encomiums given them? You would be astonished to see that these men, who have been called the delights of mankind, have often deserved execration, and ought to be considered with horror. But I purposely forbear, and will not put in this list all that ought to be placed there, that is to say, all those who have had sovereign power, except a very few, who in comparison are next to none, and who are, as it were, lost in the crowd among the rest. And yet the elevation of kings makes their crimes, more communicable, and their examples more contagious; their sins become a filthy vapour infecting the air, and shedding their malignant influence all over our cities and families, lightning, and thundering, and disturbing the world. Accordingly you see in general, that what the king is in his kingdom, the governor is in his province; what the governor is in his province, the nobleman is in his domain; what the' nobleman is in his domain, the master is in his family. The multitude is a bad guide, mankind are a dangerous model, considered in regard to the masters who govern them.

2. Consider the many in regard to divers professions. What is the profession of a soldier, particularly of an officer of rank in the army? It is to defend society, to maintain religion, to be a parent to the soldiery, to bridle the licentiousness of arms, to oppose power against injustice, to derive from all the views of death, that lie open before him, motives to prepare his accounts to produce before his judge. But what is the conduct of a soldier? Is it not to brave society? Is it not to trample upon religion? Is it not to set examples of debauchery, licentiousness and vengeance? Is it not to let out his abilites, and to sacrifice his life to the most ambitious. designs, and to the most bloody enterprizes of princes? Is it

E 2

not

not to accustom himself to ideas of death and judgment till he laughs at both, to stifle all remorse, and to extirpate, all the fears, which such objects naturally excite in the consciences of other men?

But

What is the profession of a judge? It is to have no regard to the appearances of men, it is to be affable to all, who appeal to authority, to study with application the nature of a cause, which he is oblged to decide, it is patiently to go through the most fatiguing details of proofs and objections. what is often the conduct of a judge? Is it not to be struck with the exterior difference of two parties appearing before him? Is it not to be inaccessible to the poor, to invent cruel reserves, and intolerable delays? Is it not to grovel in ignorance, and to hate study and labour.

What is the profession of a man learned in the law? It is to devote his service only to truth and justice, to plead only a good cause, to assist even those, who cannot reward his labours. What is the conduct of counsel? Is it not to support both the true and the false, and to maintain by turns both justice and iniquity? Is it not to adjust his efforts to his own glory, or to his clients ability to pay?

What is the profession of a merchant? It is to detest false weights and measures, to pay his dues, and never to found his fortune on falsehood, fraud and perjury. But what is the conduct of a merchant? Is it not to use false weights and measures? Is it not to cheat the state of its dues? Is it not to indulge an insatiable avidity? Is it not to enrich himself by telling untruths, by practising frauds, by taking false waths?

What is the profession of a minister? It is to devote himself wholly to truth and virtue, to set the whole church an example, to search into hospitals, and cottages, to relieve the miseries of the sick and the poor; it is to determine himself in his studies, not by what will acquire him reputation for learning and eloquence, but by what will be most useful to the people, over whom he is set; it is to regulate his choice of subjects, not by what will make himself shine, but by what will most benefit the people among whom he exercises his ministry; it is to take as much care of a dying person in an obscure family, lying on a bed of straw, lost in oblivion and silence, as of him, who with an illustrious name lives amidst silver and gold, and for whom the most magnificent and pompous funeral honours will be prepared, it is to cry aloud, to lift up his voice like a trumpet, and shew the

people