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III. Neither are the many a better guide in regard to morality. Here, my brethren, we are going more particularly to describe that class of mankind, among which we live, and of which we ourselves are a part. Indeed, the portraits we are going to draw will not be flattering to them, for justice requires, that we should describe men as they are, not as they pretend to be. In order to exactness let us consider them separately and apart. First, In regard to the masters who govern them. Secondly, in regard to the professions, which they exercise. Thirdly, In regard to some maxims generally received. Fourthly, In regard to the splendid actions, which they celebrate. And lastly, In regard to certain decisive occasions, that like touchstones discover their principles and motives.

1. Consider mankind in regard to the masters who govern them. Here I congratulate myself on the happiness of speaking to a free people, among whom it is not reputed a crime to praise what is praise worthy, and to blame what deserves 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, no not in the bed chamber, least a bird of the air should carry the voice, and that which hath wings should 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 uprightness, good faith and sincerity reign, yet without these society is nothing but a banditti, treaties are only snares, and laws cobwebs, which, to use a well known expression, catch only weak insects, 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 services of a faithful subject, the labors of an indefatigable merchant, the perils of an intrepid soldiery, blood shed and to be shed, are estimated and rewarded? Is it there that the cries of the wretched are heard, tears of the oppressed 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 beast? Is it there that the young ravens which cry are heard and fed? Psal. cxlvii. 9. Is it there that they attend to the bitter complaints of an indigent man, ready to die with hunger, and who asks for no more than will just keep him alive? Are the palaces of the great, seats of piety and devotion? Is it there that schemes are formed for the reformation of manners? Is it there that they are grieved for the affliction of Joseph, Amos vi. 6. and take pleasure in the dust and stones of Zion? Psal cii. 14. Is it there that we hear the praises of the Creator, do they celebrate the compassion of the Redeemer of mankind?

What ideas are excited in our minds by the names of such as Caligula, Nero, Dioclesian, Decius, names detestable in all ages? What ideas could we excite in your minds, were we to weigh in a just balance the virtues of such heroes as have been rendered famous by the encomiums given them? You would be astonished to see that these men, who have been called the delights of mankind, have often deserved execration, and ought to be considered with horror. But I purposely forbear, and will not put in this list all that ought to be placed there, that is to say, all those who have had sovereign power except a

very few, who in comparison are next to none, and who are, as it were, lost in the crowd among the rest. And yet the elevation of kings makes their crimes more communicable, and their examples more contagious; their sins 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 see 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, considered in regard to the masters who govern them.

2. Consider the many in regard to divers professions. What is the profession of a soldier, particularly of an officer of rank in the army? It is to defend society, to maintain religion, to be a parent to the soldiery, to bridle the licentiousness of arms, to oppose power against injustice, to derive from all the views of death, that lie open before him, motives to prepare his accounts to produce before his judge. But what is the conduct of a soldier? Is it not to brave society? Is it not to trample upon religion? Is it not to set examples of debauchery, licentiousness and vengeance? Is it not to let out his abilities, and to sacrifice his life to the most ambitious designs, and to the most 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 such objects naturally excite in the consciences of other men?

What is the profession 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 cause, which he is obliged to decide, it is patiently to go through the most fatiguing details of proofs and objections. But what is often the conduct of a judge? Is it not to be struck with the exterior difference of two parties appearing before him? Is it not to be inaccessible to the poor, to invent cruel reserves, and intolerable delays? Is it not to grovel in ignorance, and to hate study and labor.

What is the profession of a man learned in the law? It is to devote his service only to truth and justice, to plead only a good cause, and to assist even those, who cannot reward his labors. What is the conduct of counsel? Is it not to support both the true and the false, and to maintain by turns both justice and iniquity? Is it not to adjust his efforts to his own glory, or to his clients ability to pay?

What is the profession of a merchant? It is to detest false weights and measures, to pay his dues, and never to found his fortune on falshood, fraud and perjury. But what is the conduct of a merchant? Is it not to use false weights and measures? Is it not to cheat the state of its dues? Is it not to indulge an insatiable avidity? Is it not to enrich himself by telling untruths, by practising frauds, by taking false oaths?

What is the profession of a minister? It is to devote himself wholly to truth and virtue, to set the whole church an example, to search into hospitals, and cottages, to relieve the miseries of the sick and the poor; it is to determine himself in his studies, not by what will acquire him reputation for learning and eloquence, but by what will be most useful to the people, over whom he is set; it is to regulate his choice of subjects, not by what will make himself shine, but by what will most bene

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fit the people among whom he exercises his ministry; it is to take as much care of a dying person in an obscure family, lying on a bed of straw, lost in oblivion and silence, as of him, who with an illustrious name lives amidst silver and gold, and for whom the most magnificent and pompous funeral honors will be prepared, it is to cry aloud, to lift up his voice like a trumpet, and shew the people their transgressions, and the house of Israel their sins, Isa. lviii. 1. Mic. iii. 8. and 2 Cor. v. 16. it is to know no man after the flesh when he ascends the pulpit, boldly to reprove vice, how eminent soever the seat of it may be. What is the usual conduct of a minister?-O God! Enter not into judgment with thy servants, for we cannot answer one complaint of a thousand! Psal. cxliii. 2. Job. ix. 3.

3. Consider the multitude in regard to some ge neral maxims, which they adopt, and hold as rules and approved axioms. Have you read in the gospel the following maxims? Charity begins at home. Youth is a time of pleasure. It is allowable to kill time. We should not pretend to be saints. Slander is the salt of conversation. We must do as other people do. It is unworthy of a man of honor to put up an affront. A gentleman ought to avenge himself. Ambition is the vice of great souls. Provided we commit no great crimes, we sufficiently answer our calling. Impurity is an intolerable vice in a woman, but it is pardonable in a man. It would be easy to enlarge this catalogue. Which of these maxims, pray, doth not sap some of the first principles of the religion of Jesus Christ? Yet which of these maxims is not received in society as a fundamental rule of action, which we should be accounted singular and petulant to condemn ?

4. Consider the multitude in regard to certain

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