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parcel out and divide the power of the state. He hath a right to keep that power, with which he is vested, together and entire he hath also the same right to apply the necessary means for this purpose, which can never interfere with the conscience, nor with any lawful system of religion. But, if he proceeds farther, he is guilty of tyranny and usurpation.

It is our happiness to live under a constitution wherein the rules laid down in this Discourse for the political choice of a religion, have been exactly observed; nay, more, wherein the choice of the legislature hath happily fallen on that religion, which, of all others, is best fitted both to promote the salvation of its professors, and to bestow peace and happiness on the community. It hath shewn its wisdom, not only by its choice, but by the manner of securing to itself the many good effects of that choice. It hath, by the most wholesome laws, guarded the civil power from being divided by religious differences; and yet, with an unexampled lenity, hath afforded all who differ from the established religion more liberty of conscience than is enjoyed in any other country.

Were this duly considered by those who worship God according to the established religion, they would find reason to be more thankful to Providence than they generally are. Whence the infatuation proceeds, I will not invidiously attempt to determine; but true it is, that no people under the sun have more reason to be zealously affected towards their religion, than we; yet there neither is, nor ever was, a people so very regardless of their religion. On the other hand, were the nature of our establishment, in respect to religion, as impartially considered by those who dissent from that establishment as it ought to be, they would find more reason to rest satisfied with the truly Christian indulgence it affords. them, than they seem at present to be sensible of.

May it not be reasonably expected, that they who sit at the helm, and see, better than others can do, the ill effects of being thus either becalmed, or tossed about by contrary winds, should use their utmost endeavours to rekindle in our minds a due regard for so excellent a religion, and to assuage that spirit of dissension and strife which formerly did so much mischief, and threatens us with more?

There are two kinds of men whom the state ought to discountenance, if it fears God, or loves his religion, or wishes for perpetuity and happiness to itself; I mean those who would talk us out of all religion; and those, who, on all occasions, are for new-modelling that we have. If the civil constitution hath a right to preserve itself, it hath a right to discourage such books as are written against that religion on which it subsists; for these, whether we consider them in the pernicious matter they contain, or in the base disingenuous artifice wherewith they are penned, can be regarded by a rational lover of his country only as so many masses of poison to the body politic.

It must also be equally the right and interest of the constitution to silence those little petulant talkers, whom we find in every corner prating and declaiming against that religion, which, by giving strength to the government and the laws, preserves us from the villanous designs of those wretches. Till these vermin, wherewith our country has swarmed of late, are utterly extirpated, there can be no rational hope of health. They can do no hurt among people of sound understandings, because they dabble only in the shallows of knowledge, and read no higher than is requisite for the paltry retail of libertinism among the ignorant and the vicious. But among these, who make up a huge body, they are absolute dictators, infallible oracles, and perfect libraries of learning.

It is almost as necessary to discountenance those who would innovate and new-model our religion. If religion is the work of God, its fundamentals are not to be changed for the satisfaction of every conceited and giddy-headed wretch, who can never be pleased with any thing whereof he was not himself the contriver. And, so far as its externals have taken their rise or authority from the public wisdom of the church and state, they are not to be laid aside for others that have nothing but ignorance, ill-humour, and prejudice, to recommend them. Yet their abettors urge them with a degree of zeal they seldom shew for their souls. In order to effect their designs, the lees of old parties, and the corrosive settlings of half-exploded disputes, are stirred up in the minds of a giddy people, by those who love to fish in troubled waters, because their hooks and nets can be the

better concealed. Never was there a constitution so subject to these religious and political fevers, which, as it hath not vigour enough to throw them off, fall heavily on its vitals, religion, loyalty, and common honesty. Unless the fashion of religion is changed as often as that of our clothes, we are presently out of humour with it. It is old; it is stale; it looks as if our ancestors had worn it quite out. Then we are all for cutting and modelling; and he who hath the best talent at new and whimsical inventions, is our most orthodox doctor, and our ablest politician.

And what benefit hath the community derived from the eternal changes, from the endless reformations, made among some, and artfully recommended to all? Why, in diversifying the form of religion, they have almost destroyed the substance; whereas that which they ought to have reformed, was the petulance and conceit of their own giddy minds.

Changes, it is true, are always to be wished for, when there is reasonable hope of putting matters on a better footing. But to love changes, merely for the sake of novelty, is a despicable humour; and to push for them, in obedience to party-prejudice, is a very dangerous practice. On these, when once become rampant, if designing persons or factions should happen to lay hold, to forward their own private ends, there is no foreseeing what mischiefs may attend the innovation, during the struggle to bring it about; nor how deep, how general, how dangerous, a discontent may arise out of it, after it is brought to bear. The persons, who most eagerly wished for it, may happen not to find their account in it; and they who did not, are never likely to be reconciled to it.

On the whole, it is the duty, it is the interest, of every one in authority, to shew his love for the country he belongs to, by using all his influence to promote the credit of religion, the parent of sobriety, industry, liberty, justice, and all the public virtues; and to suppress infidelity, the source of all wickedness, of private misery, and public calamity.

If some of those who preside over us shall continue, as they have for some time done, to neglect this duty; nay, to act a part directly contrary to it, to make a jest of religion, both in their discourse and actions, and to encourage every upstart innovation therein; they ought to know, that such

a proceeding is the sure way to make slaves and beggars of their posterity; because it is the sure way to undo that country, in which, unhappily for others,they now bear their foolish heads so high. Hence it is, that irreligion prevails so much among the lower ranks of people. Hence it is, that the vulgar hardly think of any other power, than that of the next little man who is over them; that oaths of office are forgotten as soon as sworn; that oaths of evidence are bought, sold, and used, like any other tools; and that, 'because of swearing, the land mourneth' under rapine, injustice, and oppression. It would be happy for us, ' if every man did that which is right in his own eyes, as if we had no king;' but they do that which in their own consciences they know to be wrong, as if they had no God. If these things do not, as they unavoidably must, ruin our country of themselves, yet shall not he, to whom all power and authority over all the nations of the earth belongeth,' visit for these things? Shall not his soul be avenged on such a nation as this? Though the Lord hath instructed it, and though he hath kept it as the apple of his eye; though, as an eagle stirreth upon her nest, fluttereth over her young ones, spreadeth out her wings, taketh them, beareth them on her wings, so the Lord alone did lead it; though it hath been as the signet on his right hand,' yet, if it continues thus to treat Him, and his religion, 'he will pluck it thence, and give it into the hands of them that seek its destruction; he will set his face against it for evil, and not for good. That which he hath built, will he break down; and that which he hath planted, will he pluck up; even this whole land.' He who so often fought for it when it sought and served him, shall himself fight against it with an outstretched arm, with a strong arm, even in anger, and in fury, and in great wrath, if his displeasure is not averted by a speedy return to his service.

And now to the infinitely wise, just, and powerful God, be all might, majesty, dignity, and dominion, ascribed, as they do of right belong, now, and for evermore. Amen.

DISCOURSE XX.

THE MARKS OF DANGEROUS CORRUPTION FOUND IN THE CHURCH OF ROME.

1 ST. JOHN IV. 1.

Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world.

ALTHOUGH the holy Evangelist levels this caution against those early heretics, who denied that 'Christ was come in the flesh,' yet, as he couches it in general terms, it is of universal use to all Christians, in times like these we live in, when there is such a variety, not only of teachers, but of churches, maintaining principles too opposite to one another to be all right and sound, and often of too much consequence in themselves, to be either received or rejected, without the utmost care and circumspection. We may safely venture to say, it was never more necessary than at present, to try the spirits' of all who undertake to teach others, 'whether they be of God or not.' I need not, in proof of this, tell you, who know it as well as I do, how many different kinds of professions, or persuasions, of teachers, of churches, there are now in the Christian world, nor on what important, nay, fundamental, articles of doctrine they oppose one another. But it is worth while to remind you, that unless you duly lay to heart the admonition in my text, you are in danger of being seduced from the faith, of falling from that virtue and goodness which is the end of true religion, and of thereby making shipwreck of your souls.

But here you will naturally ask, how the spirits are to be tried? By what signs those teachers, or churches, that either artfully insinuate, or arbitrarily presume to impose, false doctrines, may be distinguished from such as inculcate the truth, and nothing but the truth? In regard to the passions and prejudices of mankind, which have always been too busy in matters of religion, it is indeed no easy task to assign the marks whereby this distinction may be made; because every

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