is the only day which gives them o sion to feel themselves as belonging the same class of beings with their su riours; when joining with them in same acts of worship, and recognizing common Lord. Amidst those distincti which the difference of ranks neces rily introduces into human society, it surely fit that there be some occasi when man can meet with man as a b ther, in order that the pride of the gi may be checked; and the low may taught that, if they discharge prope their appointed part, they have reason expect from the Lord of the unive the same rewards with the rich and mighty.

It will, I believe, be generally mitted that forms of public worship, a means of religious instruction, are impo ant, on several accounts, for the body

On the Slavery of Vice.

203

X.

have undergone under the discipline of SERMON religion.

It will perhaps be contended by some, that although the representation which has now been given of the slavery of sin holds true in certain instances, yet that it is applicable only to those who come under the description of atrocious sinners. They imagine that a certain moderate course may be held in vice, by means of which, men, without throwing altogether aside the restraints of reason, may enjoy an easy and pleasurable life.

By rea

soning thus, my friends, you flatter and deceive yourselves to your own destruction. Be assured that, by every vicious indulgence, you are making an approach to a state of complete slavery; you are forfeiting a certain share of your liberty; how soon the whole of it may be forfeited, you are not aware. It is true, that all which has now been said of the servitude of sin, applies only to a character corrupted in the extreme. But remember, that to this extreme no man ever arrives at once. He passes through many of those intermediate stages, in one of which

you

personally discountenancing public wors they are weakening, they are even abolish among the multitude, that moral rest which is of more general influence manners than all the laws they frame. vain they complain of the dishonesty of vants, of the insolence of mobs, of th tacks of the highwayman. To all disorders they have themselves been acces By their own disregard of sacred institut they have disseminated profligacy among people. They have broken down the fi gates which served to restrain the tor they have let it loose to overflow the 1 and by the growing deluge may t selves be swept away. But I next argue upon a different ground; proceed,

moreover, we assert it to be his duty on his own account; if it be the duty of every man to use the proper means of preserving and fortifying his virtue. All the Christian institutions have a direct tendency to this end. They all serve to give warmth to piety, and to add solemnity to moral virtue. A very high opinion, indeed, that man must have of his own character, who imagines that, amidst all the follies and corruptions of the world, he stands in need of no assistance for enabling him to act his part with propriety and dignity.

The question is not, Whether persons of rank and education are to learn any thing that is new to them, by frequenting the places of public worship? The great principles of piety and morality are obvious and easily known; and we shall readily

meditations suggested; to have good positions raised; to have the heart adjus to a composed and tranquil frame. there any man of reason and reflection, v will not acknowledge such effects, as as they follow from attendance on religi ordinances, to be of the most beneficial ture? These occasional cessations from cares and anxieties of life, these interru tions to the bustle and the passions of world, in order to think and hear of et nity, are both a relief and an improvem to the mind. By this retreat from its dinary circle of thoughts, it is enabled return with more clearness and more vigo to the business of the world, after a seri and proper pause.

But I must ask the persons with wh I now reason, whether there be no oth call to come to God's house, than to h instruction there? Is not the devout ad

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