ers, while others, who feel their inferiority, are obliged to follow their steps. Hence the rising generation grow up under the habit of imitation and the power of example. Let them turn which way they will, the example of both their equals and superiors in age attacks them with a double influence, which they are totally unable to resist.

In manhood, they arrive to years of discretion, enter upon the busy scenes of life, and attain a certain measure of independence and self-direction. But though they now equally disregard the example of the young and of the aged, yet they cannot rise above the example of those of their own standing. In the meridian of life, men sustain very different characters and relations, and are placed in very different circumstances. Some are rich and some are poor; some are high and some are low; some move in a private and some in a public station. Accordingly, all continue to lead and to be led. Though ambition, in this season of life, takes a more serious turn, forsaking the vanities of childhood and youth, and pursuing the manly objects of riches, honor, and power, yet it loses nothing of its real strength and vigor. In manhood, all the powers and passions of the mind are bent upon making and supporting distinctions. Every one is sanguine to distinguish himself, by setting example to some, and by following the example of others. There is no man but feels he has both superiors and inferiors. The rich feel they have superiors in learning; the learned feel they have superiors in genius; the men of genius feel they have superiors in influence and address. And on the other hand, the poor feel themselves to be superior to many in beauty of body, in strength of mind, and in many other qualities which command esteem and respect. The consciousness of this mutual superiority and inferiority disposes every man both to set and to follow example. He means to follow the example of his superior, and to set example to his inferior. This disposition to lead and to be led, displays itself in every art and science; in every business and diversion of life. Let the mechanic go into the museum of the philosopher, and the philosopher will feel and display his superiority. Let the philosopher go into the shop of the mechanic, and the mechanic will feel and display his superiority. Let the philosopher, the mechanic, the merchant, the attorney, the physician, and the farmer, meet in the same company, and each will feel, by turns, his superiority and inferiority, as the conversation happens to fall upon different subjects. And let the man of the world mix in this company of learned and useful men, and he will lose that sense of superiority which he felt in the circle of the gay and trifling, and sink into his own proper insignificance.

Thus, in the meridian of life, while men are pursuing power, riches, honor, and pleasure, example has the largest field to exert her sovereign influence over all their views and behavior.

In old age, which is the last and most serious stage of life, we might expect that example would lose all her influence: but observation and experience clearly teach us the contrary. The aged both set and follow example. In some places, the aged gradually retire from the view, from the conversation, from the employments and diversions of those in younger life; but in other places, they keep up their connections with the world, mix among the young and the gay, and join in their employments and amusements. This practice prevails among the rich and the great in all polished nations, and is much recommended by many modern writers. Here we see that the influence of example never leaves men till they leave the world. And indeed, it often displays its power at the approach of death. When Cæsar was stabbed in the senate house, and perceived that his wounds were incurable, he wrapped his cloak around him, and threw himself into the most decent posture for dying. And criminals are often seen to be very attentive to the rules of politeness, while they are standing on the brink of time, and preparing for the awful stroke of justice. Such is the early and lasting influence of example. It takes mankind by the hand in their infancy, and leads them through all the remaining stages of life. It is the first law they know, and the only law they keep. Its authority is gentle, though always irresistible; and its precepts are pleasing, though often severe and tyrannical. I pass,

3. To consider the influence of example upon human societies. These are composed of individuals, and equally subject to the power of example. A family is a small but important society. In this little circle children acquire their strongest habits. It is not so much what the parents command, or what others advise, as what every one does, that forms the characters and manners of children. Jonadab's example formed the character of his children, and of his children's children, from generation to generation. Domestic example has the same influence among all nations and in all places. Take a child from one nation and carry him to another, and his character will more resemble the nation in which he is educated, than that in which he was born. Or take a child only from one family, and put him into another of the same place, and he will more resemble the family in which he is brought up, than that from which he was taken, and from which he derived his very existIf you go into a little neighborhood, parish, or town, you will find a certain similarity in their customs and manners.

ence.

This can be ascribed to nothing but the force of example. There is no law, human or divine, which requires towns, parishes, or neighborhoods to observe such a similarity of conduct; and perhaps no law but that of example would be strong enough to produce such an effect. If we consider the peculiarities which are observable in national characters, we must ascribe these to the powerful influence of example, rather than to different climates, different food, different laws, or different religions. A nation takes its peculiar character from the stock from which it originates. Wherever we can discover the first inhabitants of any country, there we find that they gave the national character to their descendants. In America we are able to trace the rise and progress of each of the United States. We know the character of the first planters of Massachusetts, of Rhode-Island, of New-York, of Pennsylvania, of Maryland. And we know that the same peculiarities which distinguished the first settlers, continue to distinguish their descendants in each of those states. The national character of the natives of America was formed by example, for they had no written laws nor written religion to form it; and there is no national character more distinctly and strongly marked than theirs. They will by no means conform to the customs and manners of any other nation. The reason is, they make the example of their progenitors the sole rule of their conduct. Example is their supreme law, which they use every possible method to render absolutely sacred. Such is the force of example in all human societies, that it marks them with peculiar and permanent characters; and the nature of men must be changed, before this effect of example will cease. I observe once more,

4. That example governs all the modes of human conduct. The modes of speaking, of reading, of writing, among all civilized nations, are formed by the force of example. These modes vary according to the opinion and practice of those who are esteemed the best instructers. The few set the example to the many, and the many implicitly follow. The mass of the people have no other guide in these matters than bare example. The higher branches of learning are subject to the same sovereign authority. Sometimes mathematics, sometimes philosophy, sometimes metaphysics, and sometimes the fine arts are in fashion. And each of these sciences is principally cultivated, according to the example of those who reign in the republic of letters. Example governs the various modes of building. Different nations, different states, different towns, and even different villages, commonly construct their buildings in a different manner. In travelling the road, when we meet with a cluster of houses, we may generally observe a great

similarity in their structure, magnitude and materials. This is a similar instance of the force of example which is every where to be seen. Example fixes the various degrees of reputation, which belongs to the various stations and employments of life, in the various parts of the world. Different professions are very differently esteemed in different nations, and even in different parts of the same nation. And there is scarcely any profession but what is reputable among some people. Among the Jews it was reputable to labor in any of the mechanic arts. Our blessed Saviour was a carpenter, and the son of a carpenter. To cultivate the earth was the original business of man. And this employment was honorable among the Romans in their most flourishing situation. Cincinnatus was repeatedly called from the plough, to the head of that mighty empire. In different parts of our own country, different professions are very differently esteemed. To labor with the hands in the field, in the house, or in the shop, is reputable in the northern states. But in the southern states, every species of manual labor is looked upon as below the dignity of men of rank and fortune. This is the fruit of example, which has peculiar influence upon men, in the choice of their particular occupations and professions. Nor does the force of example stop here, but absolutely directs almost every man in the particular modes of prosecuting his particular business. The son follows the example of the father, the daughter the example of her mother, the servant the example of his master, the scholar the example of his teacher. And posterity follow the example of their ancestors.

The great affairs of government are subject to the supreme power of example. A single nation follows some great general, or great politician. One nation treads in the steps of another. The modes of one government are interwoven with those of another. The British government still retains the effects of popery, and many of the laws of Rome. The American government bears striking features of the British. And the French constitution is a mere transcript of the American.

The modes of religion ought to be wholly subject to divine authority; but the example of man often outweighs the authority of God, in these serious concerns. The peculiarities and ceremonies of each different sect among christians, took their origin from the opinion and practice of one single person, or of a few individuals. And when a sect is formed, example preserves its existence, and all its peculiarities. Let me instance in the Friends, a sect with whom we are acquainted. Their peculiarities can scarcely plead the least divine warrant.

But yet there is no other sect so perfectly uniform in all their religious modes, even to the smallest punctilios. This must arise from the prodigious power of example.

Modes of public mourning and of public rejoicing take their rise from the same powerful cause. Example is the law to which all nations submit in those points of ceremony. Savage nations mourn and rejoice according to nature; but polished nations according to art. The former give indulgence to their passions, the latter lay them under restraint, and neither mourn nor rejoice according to their own feelings, but according to the feelings of the spectators, who are less interested in the mournful or joyful events. Here example appears stronger than the strongest passions of human nature.

I may add, it is the proper province of example to govern modes of dress, modes of living, and modes of diversion. Here example reigns alone and supreme. It has no superior, no assistant, and no rival. Example commands the French always to change, and forbids the Spaniards ever to alter, their dress; and both are equally obedient. Men eat and drink more according to example, than according to reason, interest, health, or appetite. Were it not for the tyranny of example, men would live as much according to nature as the inferior animals, and as seldom injure themselves by intemperance. But foolish example triumphs over their reason, interest, reputation, and happiness, and subjects them to the greatest present and future evils.

Diversions, properly so called, have no foundation either in reason or religion. They are the offspring of a corrupt heart, and nourished by vicious example. God requires duties, and nothing but duties. And the duties which he requires are so various, and so well adapted to our present state, that in the performing of them, we may find all the relaxation of body and mind, which either can ever require. But example overcomes duty, and constrains all to indulge themselves in amusement which the dictates of reason and the commands of God forbid. Few have the conscience and the resolution to resist this tyranny of example. Most are easily led astray by the practice of those, whom they consider as greater, or wiser, or better than themselves. Many diversions wear an innocent appearance, though they really murder time, and unfit the heart for the duties of devotion. All diversions, whether more mean or more, manly, are "the grapes of Sodom," and "the clusters of Gomorrah;" and though they are sweet to the taste, yet they are bitter to the conscience, and injurious to the soul. But example is strong enough to stifle the dictates of duty, and to lead the sons and daughters of men in the smooth