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SERMON VII.

JEREMIAH, CHAP. VI. VERSE 16.

Thus saith the Lord, stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.

THAT almost every age, from the beginning of the world, has been eminently marked out, and distinguished from the rest, by some peculiar character, by particular modes of thinking or methods of acting, then almost universally prevalent, is evident from the histories of all nations At one time, the whole world has bowed, without repining, to despotic power and absolute dominion; at another, not only the licentious and oppressive tyranny of governors has been restrained, but just and lawful authority trampled upon and insulted; at

one

time, all regard for private interest has been absorbed and lost in the concern for the welfare of the public, to which virtue itself

has been made a sacrifice; at another, every heart has been engrossed by low views, and every sentiment of the mind has been contracted into the narrow compass of selflove. Thus have vice and virtue, wisdom and folly, or perhaps only different follies and opposite vices, alternately prevailed: thus have mankind rushed from one error to another, and suffered equally by both extremes.

These changes of conduct or opinion may be considered as the revolutions of human nature, often necessary, but always dangerous: necessary, when some favourite vice has generally infected the world, or some error, long established, begins to tyrannize, to demand implicit faith, and refuse examination: but dangerous, lest the mind, incensed by oppression, heated by contest, and elated by victory, should be too far transported to attend to truth; and, out of zeal to secure her conquest, set up one error to depress another.

That no change in religion has been made with that calmness, caution, and moderation, which religion itself requires, and which common prudence shows to be necessary in the transaction of any important affair, every nation of the earth can sufficiently

attest. Rage has been called in to the assistance of zeal, and destruction joined with reformation. Resolved not to stop short, men have generally gone too far; and, in lopping superfluities, have wounded essentials.

This conduct, when we consider the weakness of human nature, and the circumstances of most of those by whom such changes have been effected, is entitled at least to compassion, if not to excuse; nor can it be doubted that our great Creator looks down with tenderness and compassion upon the irregular starts and tempestuous agitations of a mind, moved by a zeal for his honour, and a love of truth. Had all error and misconduct such a plea as this, they might indeed be lamented and prayed against as weaknesses, but could hardly be censured or condemned as crimes.

But more slow and silent transitions from one extreme to another are very frequent. Men, not impelled by the vehemence of opposition, but seduced by inclinations less violent, too often deviate from the paths of truth, and persuade others to follow them. The pride of singularity influences the teacher, and a love of novelty corrupts the follower; till the delusion, extending itself

by degrees, becomes at length general, and overspreads a people.

The prevailing spirit of the present age seems to be the spirit of scepticism and captiousness, of suspicion and distrust; -a contempt of all authority, and a presumptuous confidence in private judgment; a dislike of all established forms, merely because they are established, and of old paths, because they are old.

Into this temper have men been insensibly led by a warm assertion of the right of judging for themselves; a right not to be called in question, since God himself gave us a claim to it, in making us reasonable beings; and the apostle doubtless admits it, when he directs us to give the reason of our faith to any that shall demand it.

But this privilege, ill understood, has been, and always may be, the occasion of very dangerous and pernicious mistakes; it may be exercised without knowledge or discretion, till error be entangled with error, till divisions be multiplied by endless subdivisions, till the bond of peace be entirely broken, and the church become a scene of confusion, a chaos of discordant forms, of worship and inconsistent systems of faith.

There are some men, we now find, to whom separation and disagreement appear not such formidable evils, as they are generally represented; who can look with the utmost calmness and unconcern at a rising schism, and survey, without any perturbation, the speedy progress of an increasing heresy. Let every man, say they, enjoy his opinions, since he only is answerable for them.

There are men, who, for the most part, value themselves, and are sometimes valued by others, for their enlarged views and generous sentiments; who pretend to look with uncommon penetration into the causes of human actions, and the secret motions of the mind: but perhaps this opinion is no proof that their pretensions are well grounded, or that they are better acquainted with human nature than those whom they affect to ridicule and insult.

If it be granted that it is the duty of every man to publish, profess, and defend any important truth, and the truths of religion be allowed important, it will follow, that diversity of sentiments must naturally produce controversies and altercations: and how few there are capable of managing debates without unbecoming heat or disho