A FEW passages in the former editions of

the following Sermon, that related merely to those at whose desire it was delivered, are now entirely left out, as having no immediate connection with the main subject, or the design of the present publication.

ON

PUBLIC OCCASIONS.

SERMON I.

AN EARNEST EXHORTATION TO RELIGION, BROTHERLY LOVE, AND PUBLIC SPIRIT, IN THE PRESENT DANGEROUS STATE OF AFFAIRS: PREACHED IN CHRIST-CHURCH, PHILADELPHIA; ON THE ANNIVERSARY OF ST. JOHN THE BAPTIST, JUNE 24, 1755.

1. PETER, ii. 17.

LOVE THE BROTHERHOOD; FEAR GOD; HONOUR THE KING.

To contain rules of conduct levelled to every capacity, and fitted to the circumstances of men, in all their various relations and exigencies, is an excellence peculiar only to God's holy word. In the text, and verses preceding, the apostle has the following noble exhortation

"Wherefore, says he, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings; be ye as lively stones, built up a spiritual house; free and not using your liberty as a cloak of maliciousness. Love the brotherhood; fear God; bonour the king*."

Ver. 1, 5, 16, 17.

of

The most excellent doctrine contained in these words is not only highly suitable to the purpose those at whose instance I now appear here, but likewise to every man among us of whatsoever denomination or degree. And this, I confess, was my chief inducement to the choice of them. It was reasonably apprehended that the nature of this occasion would draw together a very large and mixt assembly; and therefore I thought it my duty to select a subject, which might equally interest us all, both as men and as Christians, especially in the present dangerous state of our affairs.

In things of inferior moment, I doubt not, our sentiments may differ; but in those principles which are the foundation of the text, 'tis to be hoped we all agree, namely, in believing-That there is one God, the supreme Lord of the universe; that our whole species is one brotherhood, being one flesh, and the work of his hand, and that we were designed for social life, being by nature both fitted and disposed to increase each other's happiness, and incapable of any tolerable happiness in a solitary state. These principles partly constitute a kind of universal religion, of eternal and immutable obligation; and whatever associations we may form for particular purposes, the great end proposed upon the whole, should be to enable us the more effectually to act in conformity to this obligation, which no power on earth can release us from.

As long, therefore, as we believe these principles -and we cannot help believing them, as long as we continue to be constituted as we are-it must, at all

times, and in all circumstances, be our indispensable duty, to love this brotherhood who are our own flesh; to fear this God who made us for social happiness; and to honour those who, in a more eminent manner, concur with the benevolent purposes of heaven, to promote the good of the social system.

Having thus said what seemed necessary by way of introduction, and having established the duties commanded in the text, by a brief deduction of them from first principles; I shall now lay before you some considerations to enforce the practice of them, taking them singly in their order.

First, we are to love the brotherhood. This fundamental precept has been so often recommended as the firmest link in the golden chain of all societies, that scarce any thing remains to be added upon it.

Change not a faithful brother, says the wise man*, for the gold of Ophir." And one still wiser lays such stress on brotherly love, that he requires it as the test of our Christianity. Hereby shall all men know that ye are my disciples, if ye have love one to anothert."

The whole Gospel breathes the spirit of love. Its divine author is all love, and his true followers must be love. Love is the happiness of the saints in glory, and love only can render the christian life an imitation of theirs. Few motives, therefore, one would think, might suffice, to enforce the practice of such a godlike virtue.

Eccles. vii. 18.

† John, xiii. 35.

When we calmly consider whence we came, and what we are; when we find that the same goodness called us forth from dust "to bear our brow aloft," and glory in rational existence; and when we reflect that we depend on the same paternal kindness for all we have, and all we hope to have, and that we are connected by the same wants and the same dangers, the same common salvation and the same christian privileges; one would imagine it scarce possible for our hearts to be unaffected towards each other! But when we inquire farther what is our destination, and whither we are going; when we extend the prospect beyond the grave, and stretch it down through vast eternity; how greatly does it endear the tie?

Our hearts would venerate those who were to be the faithful companions of our good and bad fortune through some strange country; and shall not our very souls burn within us towards the whole human race, who, as well as we, are to pass through all the untried scenes of endless being?

Good heaven! what a prospect does this thought present to us? Eternity all before us! How great, how important does man appear! how little and how trifling the ordinary causes of contention! Party differences, and the vulgar distinctions between small and great, noble and ignoble, are here entirely lost; or, if they are seen, they are seen but as feathers dancing on the mighty ocean, utterly incapable to toss it into tumult.

In this grand view, we forget to inquire whether a man is of this or that denomination! We forget to inquire whether he is rich or poor, learned or un