is not so hard, as that of abstaining from the works of it at all times-especially, as the point is generally managed among the richer sort with such art and epicurism at their tables -and with such indulgence to a poor mortified appetite that an entertainment upon a fast is much more likely to produce a surfeit than a fit of sorrow.

One might run the parallel much farther, but this may be sufficient to show how dangerous and delusive these mistakes are, how apt to mislead and overset weak minds, which are ever apt to be caught by the pomp of such external parts of religion. This is so evident, that even in our own church, where there is the greatest chastity in things of this natureand of which none are retained in our worship, but what, I believe, tend to excite and assist it-yet so strong a propensity is there in our nature to sense and so unequal a match is the understanding of the bulk of mankind, for the impressions of outward things that we see thousands who every day mistake the shadow for the substance, and was it fairly put to the trial, would exchange the reality for the appearance.

You see this was almost universally the case

of the Jewish church-where, for want of proper guard and distinction betwixt the means of religion and religion itself, the ceremonial part in time ate away the moral part, and left nothing but a shadow behind. "Tis to be feared the buffooneries of the Romish church bid fair to do it the same ill office, to the disgrace and utter ruin of christianity wherever popery is established. What then remains, but that we rectify these gross and pernicious notions of religion, and place it upon its true bottom, which we can only do, by bringing back religion to that cool point of reason which first showed us its obligation- by always remembering that GOD is a spirit—and must be worshipped suitable to his nature, i. e. in spirit and in truth- and that the most acceptable sacrifice we can offer him is a virtuous and upright mind—and however necessary it is, not to leave the ceremonial and positive parts of religion undone - yet not like the Pharisee to rest there and omit the weightier matters, but keep this in view perpetually, that though the instrumental duties of religion are duties of unquestionable obligation to us - yet they are still but INSTRUMENTAL DUTIES, conducive to the great end of all religion — which

is to purify our hearts- and conquer our passions—and, in a word, to make us wiser and better men- better neighbours-better citiand better servants to GOD. To whom, &c.

zens

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SERMON VII

VINDICATION OF HUMAN NATURE

For none of us liveth to himself. - ROMANS xiv. 7.

HERE is not a sentence in scripture, which strikes a narrow soul with greater astonishment; - and one might as easily engage to clear up the darkest problem in geometry to an ignorant mind, as make a sordid one comprehend the truth and reasonableness of this plain proposition - No man liveth to himself! Why? - Does any man live to anything else? In the whole compass of human life, can a prudent man steer to a safer point? Not to live to himself! - To whom then? Can any interests or concerns which are foreign to a man's self have such a claim over him, that he must serve under them,suspend his own pursuits, step out of his right course, till others have passed by him, and attained the several ends and purposes of living before him?

If, with a selfish heart, such an inquirer should happen to have a speculating head too, he will proceed, and ask you whether this same principle which the apostle here throws out of the life of man, is not in fact the great bias of his nature?-that however we may flatter ourselves with fine-spun notions of disinterestedness and heroism in what we do; were the most popular of our actions stripped naked, and the true motives and intentions of them searched to the bottom; we should find little reason for triumph upon that score.

In a word, he will say, that a man is altogether a bubble to himself in this matter, and that after all that can be said in this behalf, the truest definition that can be given of him is this, that he is a selfish animal; and that all his actions have so strong a tincture of that character, as to show (to whomever else he was intended to live) that in fact he lives only to himself.

Before I reply directly to this accusation, I cannot help observing by the way, that there is scarce anything which has done more disservice to social virtue, than the frequent representations of human nature under this hideous picture of deformity, which, by leaving out all