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the most cogent reasonings would have proved utterly unavailing.

Upon the approach of death, especially when, if a man thinks at all, his anxiety about his future interests must naturally increase, the power of religious consolation is sensibly felt. Then appears in the most striking light, the high value of the discoveries made by the gospel; not only life and immortality revealed, but a Mediator with God discovered; mercy proclaimed, through him, to the frailties of the penitent and the humble; and his presence promised to be with them when they are passing through the valley of the shadow of death, in order to bring them safe into unseen habitations of rest and joy. Here is ground for their leaving the world with comfort and peace.

But in this severe

cipated by what has been said. For all the improvement which man receives as an individual, redounds to the benefit of the public. Society reaps the fruit of the virtues of all the members who compose it; and in proportion as each, apart, is made better, the whole must flourish.

But, besides this effect, religious knowledge has a direct tendency to improve the social intercourse of men, and to assist them in co-operating for common good. It is the great instrument of civilizing the multitude, and forming them to union. It tames the fierceness of their passions, and softens the rudeness of their manners. There is much reason to doubt whether any regular society ever subsisted, or could subsist, in the world, destitute of all religious ideas and principles. They who, in early times, attempted to bring the wandering and scattered tribes of men from the woods, and to unite them in cities and communities, always found it necessary to begin with some institution of religion. The wisest legislators of old, through the whole progress of their systems of government, considered religion as essential to civil polity. If even those imperfect forms of it, loaded with so much superstition and error were important to the welfare of society, how much more that reason

and trying period, this labouring hour of nature, how shall the unhappy man support himself, who knows not, or believes not, the discoveries of religion? Secretly conscious to himself that he has not acted his part as he ought to have done, the sins of his past life arise before him in sad remembrance. He wishes to exist after death, and yet dreads that existence. The Governor of the world is unknown. He cannot tell whether every endeavour to obtain his mercy may not be vain. All is awful obscurity around him; and in the midst of end-able worship of the true God, which less doubts and perplexities, the trembling, reluctant soul is forced away from the body. As the misfortunes of life must, to such a man, have been most oppressive, so its end is bitter. His sun sets in a dark cloud; and the night of death closes over his head, full of misery. Having now shewn misery.—Having how important the knowledge of the Lord is, both to the improvement and the consolation of man, considered as an individual, I am next to shew,

II. How important this knowledge is to him as a member of society. This branch of the subject is in part anti

is taught by the gospel? True religion introduces the idea of regular subjection, by accustoming mankind to the awe of a superior power in the Deity, joined with the veneration of superior wisdom and goodness. It is by its nature an associating principle; and creates new and sacred bonds of union among men. Common assemblies for religious worship, and joint homage offered up to one God; the sense of being all dependant on the same protection, and bound to duty by the same ties, sharers in the same benefits of Heaven, and expectants of

the same reward; tend to awaken the sentiments of friendly relation, and to confirm and strengthen our mutual connexion. The doctrine of Christianity is most adverse to all tyranny and oppression, but highly favourable to the interest of good government among men. It represses the spirit of licentiousness and sedition. It inculcates the duty of subordination to lawful superiors. It requires us to fear God, to honour the king, and not to meddle with them that are given to change.

Religious knowledge forwards all useful and ornamental improvements in society. Experience shews, that in proportion as it diffuses its light, learning flourishes, and liberal arts are cultivated and advanced. Just conceptions of religion promote a free and manly spirit. They lead men to think for themselves; to form their principles upon fair inquiry, and not to resign their conscience to the dictates of men. Hence they naturally inspire aversion to slavery of every kind; and promote a taste for liberty and laws. Despotic governments have generally taken the firmest root among nations that were blinded by Mahometan or Pagan darkness; where the throne of violence has been supported by ignorance and false religion. In the Christian world, during those centuries in which gross superstition held its reign undisturbed, oppression and slavery were in its train. The cloud of ignorance sat thick and deep over the nations; and the world was threatened with a relapse into ancient barbarity. As soon as the true knowledge of the Lord revived, at the auspicious era of the Reformation, learning, liberty, and arts, began to shine forth. with it, and to resume their lustre.

But the happy influence which religion exerts on society, extends much farther than to effects of this kind. It is not only subsidiary to the improvement, but necessary to the preserva

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tion, of society. It is the very basis on which it rests. Religious principle is what gives men the surest hold of one another. That last and greatest pledge of veracity, an oath, without which no society could subsist, derives its whole authority from an established reverence of God, to whom it is a solemn appeal. Banish religious principle, and you loosen all the bonds which connect mankind together; you shake the fundamental pillar of mutual confidence and trust; you render the security arising from laws, in a great measure, void and ineffectual. For human laws and human sanctions cannot extend to numberless cases, in which the safety of mankind is deeply concerned. They would prove very feeble instruments of order and peace, if there were no checks upon the conduct of men from the sense of Divine legislation; if no belief of future rewards and punishments were to overawe conscience, and to supply the defects of human government.

Indeed, the belief of religion is of such importance to public welfare, that the most expressive description we could give of a society of men in the utmost disorder, would be to say, that there was no fear of God left among them. Imagination would immediately conceive them as abandoned to rapine and violence, to perfidy and treachery; as deceiving and deceived; oppressing and oppressed; consumed by intestine broils, and ripe for becoming a prey to the first invader. On the other hand, in order to form the idea of a society flourishing in its highest glory, we need only conceive the belief of Christian principle exerting its full influence on the hearts and lives of all the members. Instantly, the most amiable scene would open to our view. We should see the cause of public disunion removed, when men were animated with that noble spirit of love and charity which our religion breathes, and form

sequences still more formidable when it is rendered the tool of design and craft. Hence arises one of the most powerful arguments for propagating with zeal, as far as our influence can extend, the pure and undefiled doctrines of the gospel of Christ; in order that just and rational principles of religion may fill up that room in the minds of men, which dangerous fanaticism will otherwise usurp.

ed to the pursuits of those higher in- | self a formidable evil, threatens conterests, which give no occasion to competition and jealousy. We should see families, neighbourhoods, and communities, living in unbroken amity, and pursuing, with one heart and mind, the common interests; sobriety of manners, and simplicity of life, restored; virtuous industry carrying on its useful labours, and cheerful contentment every where reigning. Politicians may lay down what plans they please for advancing public prosperity; but, in truth, it is the prevalency of such principles of religion and virtue which forms the strength and glory of a nation. Where these are totally wanting, no measures contrived by human wisdom can supply the defect. In proportion as they prevail, they raise the state of society from that sad degeneracy into which it is at present sunk, and carry it forward, under the blessing of Heaven, towards that happy period, when nation shall not lift up their sword against nation, nor learn war any more.

In order to prove the importance of religious knowledge to the interests of society, one consideration more, deserving particular attention, remains to be mentioned. It is, that if good seed be not sown in the field, tares will infallibly spring up. The propension towards religion is strong in the human heart. There is a natural preparation in our minds for receiving some impressions of supernatural belief. Upon these, among ignorant and uncultivated men, superstition or enthusiasm never fail to graft themselves. Into what monstrous forms these have shot forth, and what various mischiefs they have produced to society, is too well known. Nor is this the whole of the danger. Designing men are always ready to take advantage of this popular weakness, and to direct the superstitious bias of the multitude to their own ambitious and interested ends. Superstition, in it

This consideration alone is sufficient to shew the high utility of the design undertaken by the Society for propagating Christian Knowledge. With great propriety, they have bestowed their chief attention on a remote quarter of our country, where, from a variety of causes, ignorance and superstition had gained more ground, than in any other corner of the land; where the inhabitants by their local situation were more imperfectly supplied with the means of proper education and instruction; and at the same time exposed to the seductions of such as sought to pervert them from the truth. The laudable endeavours of this Society, in diffusing religious and useful knowledge through this part of the country, have already been crowned with much success; and more is still to be expected from the continuance of their pious and well-directed attention.

With such good designs, it becomes all to co-operate who are lovers of mankind. Thus shall they shew their just sense of the value of that blessing which they enjoy in the knowledge of the gospel of Christ; and their gratitude to Heaven for conferring it upon them. Thus shall they make the blessings of those who are now ready to perish through lack of knowledge, descend upon their heads. Thus shall they contribute their endeavours for bringing forward that happy period, foretold by ancient prophecy; when there shall be one Lord over all

the earth, and his name one; when that name shall be great from the rising to the setting sun; when there shall be nothing to hurt nor destroy in all the holy mountain of God; but judgment shall dwell in the wilderness, and righteous

ness remain in the fruitful field; the desert shall rejoice and blossom as the rose: and the earth shall be full of the knowledge of the Lord, as the waters cover the sea. (Zech xiv. 9. Mal. i. 11. Isa. xxxii. 16. xxxv. 1.)

SERMON XXXI.

ON THE TRUE HONOUR OF MAN.

Exalt her, and she shall promote thee; she shall bring thee to honour. Prov, iv. 8.

THE love of honour is one of the strongest passions in the human heart. It shews itself in our earliest years; and is coeval with the first exertion of reason. It accompanies us through all the stages of subsequent life; and in private stations discovers itself no less than in the higher ranks of society. In their ideas of what constitutes honour, men greatly vary, and often grossly err. But of somewhat which they conceive to form preeminence and distinction, all are desirous. All wish, by some means or other, to acquire respect from those among whom they live; and to contempt and disgrace none are insensible. Among the advantages which attend religion and virtue, the honour which they confer on man is frequently mentioned in Scripture as one of the most considerable. Wisdom is the principal thing, says Solomon, in the passage where the text lies, therefore get wisdom; and with all thy getting, get understanding. Exalt her, and she shall promote thee; she shall bring thee to honour, when thou dost embrace her. She shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee. It is evident that throughout all the sacred writings, and particularly in the Book of Proverbs, by wisdom is to be understood a principle of religion producing virtuous conduct. The fear of the Lord

is said to be the beginning of wisdom: and by this fear of the Lord men are said to depart from evil; to walk in the way of good men, and to keep the path of the righteous. (Prov. ii. 20.) Man is then regulated by the wisdom which is from above, when he is formed by piety to the duties of virtue and morality; and of the wisdom which produces this effect, it is asserted in the text, that it bringeth us to honour.

On this recommendation of religion it is the more necessary to fix our attention, because it is often refused to it by men of the world. Their notions of honour are apt to run in a very different channel. Wherever religion is mentioned, they connect it with ideas of melancholy and dejection, or of mean and feeble spirits. They perhaps admit that it may be useful to the multitude, as a principle of restraint from disorders and crimes; and that to persons of a peculiar turn of mind it may afford consolation under the distresses of life: but from the active scenes of the world, and from those vigorous exertions which display to advantage the human abilities, they incline totally to exclude it. It may soothe the timid or the sad: but they consider it as having no connexion with what is proper to raise men to honour and distinction. I shall now endeavour to remove this reproach from religion; and to shew

that in every situation in human life, even in the highest stations, it forms the honour, as well as the happiness, of man.

But first, let us be careful to ascertain what true religion is. I admit that there is a certain species of religion (if we can give it that name), which has no claim to such high distinction; when it is placed wholly in speculation and belief, in the regularity of external homage, or in fiery zeal about contested opinions. From a superstition inherent in the human mind, the religion of the multitude has always been tinctured with too much of this spirit. They serve God as they would serve a proud master, who may be flattered by their protestations, appeased by their gifts, and gained by loud protestations of attachment to his interest, and of enmity to all whom they suppose to be his foes. But this is not that wisdom to which Solomon ascribes, in the text, such high prerogatives. It is not the religion which we preach, nor the religion of Christ. That religion consists in the love of God and the love of man, grounded on faith in the Lord Jesus Christ, the great Redeemer of the world, the Intercessor for the penitent, and the patron of the virtuous; through whom we enjoy comfortable access to the Sovereign of the universe in the acts of worship and devotion. It consists in justice, humanity, and mercy; in a fair and candid mind, a generous and affectionate heart; accompanied with temperance, self-government, and a perpetual regard, in all our actions, to conscience and to the law of God. A religious, and a thoroughly virtuous character, therefore, I consider as the same.

By the true honour of man is to be understood, not what merely commands external respect, but what commands the respect of the heart; what raises one to acknowledged eminence above others of the same spe

cies; what always creates esteem, and in its highest degree produces veneration. The question now before us is, From what cause this eminence arises? By what means is it to be attained?

I say, first, From riches it does not arise. These, we all know, may belong to the vilest of mankind. Providence has scattered them among the crowd with an undistinguishing hand, as of purpose to shew of what small account they are in the sight of God. Experience every day proves that the possession of them is consistent with the most general contempt. On this point, therefore, I conceive it not necessary to insist any longer.

Neither does the honour of man arise from mere dignity of rank or office. Were such distinctions always, or even generally, obtained in consequence of uncommon merit, they would indeed confer honour on the character. character. But in the present state of society, it is too well known that this is not the case. They are often the consequence of birth alone. They are sometimes the fruit of mere dependance and assiduity. They may be the recompense of flattery, versatility, and intrigue; and so be conjoined with meanness and baseness of character. To persons graced with noble birth, or placed in high stations, much external honour is due. This is what the subordination of society necessarily requires; and what every good member of it will cheerfully yield. But how often has it happened that such persons, when externally respected, are, nevertheless, despised by men in their hearts; nay, sometimes execrated by the public? Their elevation, if they have been unworthy of it, is so far from procuring them true honour, that it only renders their insignificance, perhaps their infamy, more conspicuous. By drawing attention to their conduct, it discovers in the most glaring light how little

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