are chief in power that are guilty in this respect: for they also who are few in number, and of small authority, in comparison of others, will sometimes assume, and become imperious and uncharitable toward those who differ from them in these points.

This then is a very common fault; and because common, the greater care and circumspection are necessary: for every one has a right to think for himself, and is obliged to determine according to the best of his own judgment and understanding: and it is a duty incumbent upon every one to inquire seriously into the things of religion, and to judge according to evidence. Therefore no man, or body of men, civil or ecclesiastical, can have a right to impose religious creeds or articles upon other men, and to punish them for not assenting to them. Any one may propose reasons and arguments in behalf of his opinions: but no man ought to enforce assent any further than his arguments convince.

It is true, no one has a right to do, or teach any thing, that is contrary to the peace of society. That is the magistrate's province. But where opinions are innocent, and have no direct tendency to disturb the peace and quiet of others, and men are guilty of no injustice, they have a right to the protection of the power of the society in which they live, and ought to enjoy the privileges of peaceable subjects.

And that we ought to avoid a persecuting, and a malevolent temper and conduct with regard to men of different sentiments, and to practise much tenderness, mildness, forbearance, and love, is apparent not only from the reason and fitness of things, as just now hinted, but also from the conduct and example of our blessed Lord and his apostles, and from the mildness of the principles and precepts of the christian religion, as recorded in the books of the New Testament; which was not planted and spread in the world by force and violence, by human authority, and the power of the sword, but by reason and argument, and the example of a holy and amiable life and conversation. Moreover, the christian religion did by the like means spread and prevail for a good while after the death of Christ's apostles, and their fellow-labourers, without human supports, and notwithstanding frequent and violent persecutions. And though the favour of the civil power and authority, upon the conversion of Constantine, might be an advantage for a while: yet I suppose, it may be allowed to be a just observation, that since christians, instead of being persecuted, as they had been by Jews and Heathens, have persecuted one another, christianity has made little progress, but has rather

lost ground. For the once numerous and flourishing churches of the East, and in a large part of Africa, have been all, in a manner, long since swallowed up in Mahometism. And I presume, it may much dispose us to moderation to observe, that where there is the most rigid imposition, and tyrannical government, as in the church of Rome, there are the grossest errors, and the most unreasonable superstitions, together with a very deplorable corruption of manners, especially where that ecclesiastical tyranny is at the greatest height.

Let us not then be afraid of religious liberty, as prejudicial and unfriendly to truth. Let us not by any means concur in any methods of rigour and severity toward men of different sentiments, as thinking thereby to promote the interest of religion and virtue. For beside that such methods are in themselves unreasonable and unrighteous, they are also detrimental to the cause of truth.

9. Another thing, in which we ought not to follow others, is indifference about the things of religion. Of this men may be in danger on various accounts. Considering the many differences and dissensions there are upon this head; the animosity and fierceness with which religious disputes are often managed; the many abuses of religion, that is, its name and profession, by hypocritical, artful, and self-interested men; some may be apt to take offence, and to determine no more to concern themselves about it, but let all things abroad have their course; whilst they, for their part, secure, as far as possible, their own present worldly ease and advantage.

Others may be in danger of much indolence upon this head from other considerations. Religion, say they, is an abstruse and difficult thing. Let us therefore acquiesce in the determinations of our superiors and governors in church and state, and believe as they require: or, let us follow those to whom we are allied, and do as they desire, especially if they are at all importunate, without giving ourselves any pain about this matter.

But this indifference and indolence ought to be guarded against. Whatever dissensions there are in the world, partly through human weakness, partly through human wickedness and deceit, there is a difference of things. Truth and virtue are realities, built upon solid foundations: and with care and attention the great and general principles of true religion, and the main branches of virtue, may be discerned from error and vice.

Every man therefore should endeavour, to the best of his

power, according to the circumstances he is in, to know and understand the chief things of religion, and the grounds and evidences of them. He should be disposed to profess the truth so far as he is acquainted with it, and to appear among those, who make a public acknowledgment of the great Creator and Sovereign of the world, and of that revelation which he has made of his will to mankind. He should be concerned for the rights of conscience in general, and be heartily desirous that all men may enjoy the privilege of worshipping God according to their light and knowledge. He should never join in oppressing others for conscience sake: but according to his station and circumstances should oppose such measures, and vindicate those who are any way injuriously treated on account of their religious sentiments.

10. And lastly, We are not to be conformed to the world, or the men of it, in an excessive and inordinate affection for earthly and temporal things. We are not to act as if this world were our home, and the things of it our portion and our all. We should be more moderate in our desires of temporal good things, and less afraid of the evils and sufferings of this life, than many are. If some seek the things of this world, more than those of another; and if disappointments in such pursuits plunge them into incurable grief and distress; we should be cautious of such intemperate affection for earthly things. If some are unreasonably transported with successes in their worldly designs, and are elated thereby beyond measure, so as to treat others with scorn and disdain; we should be ashamed of such misbehaviour. If we are blessed in like manner, let us thankfully own the goodness of God; but "rejoice as though we rejoiced not, because the fashion of this world passeth away," 1 Cor. vii. 30, 31.

Do many repine and murmur against God, because they are not prospered, as some others are? and is there among men a general uneasiness with their own circumstances? We should be contented and resigned; that it may appear, we acknowledge the overruling providence of God, and that there are other sources of joy and satisfaction, beside increase and abundance of worldly goods. Whatever condition we are in, especially if we are in any higher station, let us not "seek our own" interest only, as too many do, "but every one" of us also "another's wealth," 1 Cor. x. 24.

In these things we are not to follow or imitate other men; nor in any thing else that is dishonourable to the majesty

of God, or that debaseth, and is unworthy of our rational and immortal nature, or that is injurious to our fellow-creatures. In other things, which are not contrary to reason, or express revelation, we may do as others do: we hay enjoy the same comforts, follow the same employments, take the same diversions, that others do; and may use the language of the place and country and time, wherein we live. For I do not intend to cast a snare before you, or raise groundless and needless scruples in any man's mind. It is not my design absolutely to condemn music, or dancing, or those diversions, in which chance, or hazard, has a part, as well as skill; or those entertainments, in which are represented the humours and manners of men, and the revolutions of states and empires, or the vicissitudes of particular persons. These things I do not look upon, as in themselves, and always, evil. They then only become evil, when they are perverted, or abused (as I fear they often are) or when they are accidentally evil, or hurtful to us, for want of prudent circumspection; which is necessary every where, and at all times, and more especially upon some occasions.

But then the restrictions and cautions before mentioned ought to be here remembered. Men are not to waste their time, or their substance, in diversions and amusements. They ought not to hazard any large part of their substance, the loss of which might be any considerable inconvenience to them. They should decline such games as greatly engage them, and too much raise their passions. Men may do well to take heed, that no amusements rob them of their wisdom, or their seriousness, or their importance in life. If any indecency appear in the entertainments set before them, they ought to detest and resent it, to show their dislike and abhorrence of it, and to discountenance it in the way best suited to their station and character. We ought ever to be careful to avoid familiarity with the wicked: and it should be esteemed a point of prudence rarely to be neglected, especially by young persons, not to venture alone where there is any danger, but to secure to themselves the company of some sober and religious associates; whose presence may keep off some temptations, or give a check to them.

It is almost needless for me to add, that I do not understand, or explain this text, as regulating men's outward garb. A good man may without scruple follow the fashion of his country, and the habit of others about him, of the like rank and station in the world. St. Peter indeed gives such directions as these to women, especially the married:

"Whose adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of gold, and putting on of apparel: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price," 1 Pet. iii. 3. But it is easy to perceive that what this apostle intends hereby is, that such should esteem the ornaments of the mind above those of the body, and be more concerned about that which is inward, than that which is outward. God declares to the Jews by the prophet Hosea : "I desire mercy, and not sacrifice," Hos. vi. 6. But no one understands thereby, that God had not desired sacrifice at all, but that he preferred mercy above sacrifice, or desired the one more than the other: as appears also from what immediately follows: " and the knowledge of God more than burnt offerings." So likewise our Lord says: Lay not up to yourselves treasures upon earth, where moth and rust doth corrupt: but lay up to yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal," Matt. vi. 19, 20. He does not absolutely forbid to seek, or lay up earthly treasures; but he teaches men to prefer heavenly and incorruptible above earthly and corruptible treasures, and to be more concerned for the one than the other. These observations are to be applied to the like excellent advices of the apostle Paul upon the same subject: "In like manner also, (I will) that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array, but (which becometh women professing godliness) with good works," 1 Tim. ii. 9, 10.

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This text then is not a caution against complying with others in things in which there is no harm, but against following men in that which is really evil and sinful.

I should now proceed to show the importance of observing this cautionary direction, according to the explication that has been given, in its several branches and articles. But that, with a reflection or two by way of conclusion, must be deferred to another opportunity.