: of God, difgrace their nature by proftrating themfelves before idols, and marmosets, fo as to render religious honors to half a block of wood or stone, the other half of which they apply to the meanest purposes we fhould not fee a crowd of idolaters performing a ceremonial, in which conviction of mind hath no part, and which is all external and material: we should not fee 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 fun hath produced by fermentation in the trunk of a decayed tree: we fhould not fee pilgrims in proceffion mangling their flesh in the streets, dragging along heavy loads, howling in the highways, and taking fuch abfurd practices for that repentance, which breaks the heart, and transforms and renews the life. You will eafily grant all this, for, I have obferved, it is often lefs difficult to infpire you with horror for thefe practices, than to excite compaffion in you for fuch as perform them. But you ought to be informed, that there are other fuperftitions lefs grofs, and therefore more dangerous. Among us we do not put a worship abfolutely foreign to the purpofe in the place of that, which God hath commanded and exemplified to us; but we make an effimate of the feveral parts of true worship. These estimates are reguIated by opinions formed through prejudice or paffion. What beft agrees with our inclinations we confider as the effence of religion, and what would thwart and condemn them we think circumftantial. We make a scruple of not attending a fermon, not keeping a feftival, not receiving the Lord's fupper; but we make none of neglecting to vifit a prifoner, to comfort the fick, or to plead for the oppreffed. We observe a strict decency in our religious affemblies, while our minifters addrefs prayer prayer to God, but we take no pains to accom pany him with our minds and hearts, to unite our ejaculations with his, to befiege the throne of grace. We think it a duty to join our voices with thofe of a whole congregation, and to fill our places of worship with the praises of our Creator; but we do not think ourselves obliged to understand the fenfe of the pfalm, that is, fung with fo much fervor, and, in the language of an apoftle, to sing with understanding, 1 Cor. xiv.. 15. We lay afide innocent occupations the day before we receive the Lord's fupper, but no fooner do we return from that ordinance, than we allow the most criminal pleafures, and enter upon the moft fcandalous intrigues. Who make thefe miftakes, 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 fpirit of fuperftition.. III. Neither are the many a better guide in regard to morality. Here, my brethren, we are going more particularly to defcribe that clafs of mankind, among which we live, and of which we ourfelves are a part. Indeed, the portraits we are going to draw will not be flattering to them, for juftice requires, that we should defcribe men as they are, not as they pretend to be. In order ¡ to exactnefs, let us confider them separately and apart. First, in regard to the mafters who gov ern them. Secondly, in regard, to the profeffions, which they exercife. Thirdly, in regard to fome maxims generally received. Fourthly, in regard to the fplendid actions, which they celebrate. And laftly, in regard to certain deci five occafions, that like touchftones, difcover their principles and motives.. 1. Confider mankind in regard to the masters who govern them. Here I congratulate myself on the happiness of fpeaking to a free people, among whom it is not reputed a crime to praise what: what is praife-worthy, and to blame what deferves 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, Do not in the bed chamber, left a bird of the air fhould carry the voice, and that which hath wings fhould 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 become food for worms, yea, perhaps victims in the flames of hell? Is it in the palaces of the great that uprightnefs, good faith, and fincerity reign, yet without these fociety is nothing but a banditti, treaties are only fnares, and laws cobwebs, which, to ufe a well known expreffion, catch only weak infects, while the free and carnivorous 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 fervices of a faithful fubject, the labors of an indefatigable merchant, the perils of an intrepid foldiery, blood fhed and to be shed, are estimated and rewarded? Is it there that the cries of the wretched are heard, tears of the oppreffed 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 beaft? Is it there that the young ravens which cry are heard and fed? Pfal. cxlvii. 9. Is it there that they attend to the bitter complaints of an indigent man, ready to die with hunger, and who afks for no more than will just keep him alive? Are the palaces of the great, feats of piety and devotion? Is it there that fchemes are formed for the reformation of man ners ? Is it there that they are grieved for the affliction of Joseph, Amos vi. 6. and take pleas ure ure in the dust and stones of Zion? Pfal. cii. 14. Is it there that we hear the praises of the Creator,do they celebrate the compaffion of the Redeemer of mankind? What ideas are excited in our minds by the names of fuch as Caligula, Nero, Dioclefian, Decius, names deteftable in all ages? What ideas could we excite in your minds, were we to weigh in a just balance the virtues of fuch heroes as have been rendered famous by the encomiums given them? You would be aftonifhed to fee that these men, who have been called the delights of mankind, have often deserved execration, and ought to be confidered with horror. But I purpofely forbear, and will not put in this lift all that ought to be placed there, that is to fay, all those who have had fovereign power, except a very few, who, in comparison, are next to none, and who are, as it were, loft in the crowd among the reft. And yet the elevation of kings makes their crimes more communicable, and their examples more contagious; their fins become a filthy vapor infecting the air, and shedding their malignant influence all over our cities and families, lightning, and thundering, and disturbing the world. Accordingly, you fee 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, confidered in regard to the mafters who govern them. 2. Confider the many in regard to divers professions. What is the profeffion of a foldier, particularly of an officer of rank in the army? It is to defend fociety, to maintain religion, to be a parent to the foldiery, to bridle the licentiousnefs of arms, to oppofe power against injustice, to derive from all the views of death, that lie open open before him, motives to prepare his accounts to produce before his judge. But what is the conduct of a foldier? Is it not to brave fociety? Is it not to trample upon religion? Is it not to fet examples of debauchery, licentioufnefs, and vengeance? Is it not to let out his abilities, and to facrifice his life to the most ambitious defigns, and to the moft bloody enterprizes? of princes? Is it 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 fuck objects naturally excite in the confciences of other men? What is the profeffion 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 caufe, which he is obliged to decide, it is patiently to go through the moft fatiguing details of proofs and objections. But what is often the conduct of a judge? Is it not to be ftruck with the exterior difference of two parties appearing before him? Is it not to be inacceffible to the poor, to invent cruel referves, and intolerable delays? Is it not to grovel in ignorance, and to hate study and labor? What What is the profeffion of a man learned in the law? It is to devote his fervice only to truth ** and juftice, to plead only a good caufe, to affift 4 even thofe, who cannot reward his labors. is the conduct of counfel? Is it not to fupport both the true and the falle, and to maintain by turns both justice and iniquity? Is it not to adjuft his efforts to his own glory, or to his client's ability to pay? What is the profeffion of a merchant? It is % to deteft falfe weights and measures, to pay his I dues, and never to found his fortune on falfe hood, fraud, and perjury. But what is the con- A duct of a merchant? Is it not to ufe falfe ·weights: |