XXXII.

Follow not a multitude to do evil.
Exodus, xxiii. 2.

SOME animals are of a solitary nature-musing -pensive-united only with their mates. Others are gregarious; and their only joy is to live in society.

Of this latter kind is man. He is naturally inclined to associate with his fellows. He is placed in a state of trial; and a state of trial cannot exist without society. Here and there, for the sake of some convenience, or on some religious motive, he builds his habitation apart from the haunts of others. In general, however, men herd together in towns and villages.

Now man being naturally a wicked animal, (if the scripture be acquainted with his nature,) these societies are greatly inclined to mischief and disorder. As in jails, the wickedness of one infects another; and the wise legislature wishes to keep each convict apart in a different cell-so, in the extended scale of life, cities may be considered as large places

general rendezvous.

places of confinement, where the wicked have a Here vice increases by contagion: which might have been checked by confining each person to his separate cell.

The state however of human affairs will not admit of separate cells. For the purposes of civil society, these hordes are necessary. They are necessary in bringing to perfection the arts of life -the civilization of manners-and the progress of learning. We may add also, that a long catalogue of virtues are cultivated in society; which could not be cultivated in a sequestered life. So that although the human species might be kept more innocent by being kept apart, they would become more savage, and in many respects less virtuous. We must take the world therefore as it is, with all its good, and all its bad qualities; and make the best of it. We shall find much to admire, and more to avoid. Our danger arises chiefly from its amusements-its free opinionsand its vicious example.

N. B. All these heads might be considered more at large, in a sermon.

XXXIII.

Neither is God in all his thoughts.-Psalm, x. 4.

THIS seems to be spoken of the same fool, who, as David tells us in another place, said in his heart, there is no God. He was not such a fool, as to declare it abroad; but he was fool enough to say it in his heart-that is, to persuade himself to believe, what his bad life, no doubt, made him wish.

I shall not here attempt to reason a point with a person of his disposition. I only mean to borrow the subject of a discourse from that part of his character which is held out in the text, Neither is God in all his thoughts.

THE duty of prayer, I think, may be divided into three kinds.-The first is public worship -a species of homage, which the serious part of all mankind-heathen, Jews, and christians,

which I mean at present to explain. I shall examine, first, the nature; and, secondly, the advantages of it.

By having God in all our thoughts, I mean encouraging in ourselves that heavenly disposiLion, which mixes Deity, as it were, with the most common concerns of life. If any little successful event arises (I speak of the smallest events of life) the first sentiment is an ejaculation of praise to God; accompanied perhaps with a pious hope, that its issue may be morally improving.The same pious hope, accompanied with an ejaculation, signifying perfect resignation, attends every little sinister event.When any thing is done, it is the first question of the heart, Is this pleasing to God?-When any thing is left undone, How far, O God, am I guilty in thy sight? Cleanse me from my secret faults.Does any little difficulty arise?-Guard me, O God, with thy good spirit! Have I used a wrong EE 4 expres.

il the precept of doing every thing, whe eat or drink, or whatever we do, to the f God. This constant attention to our y Father, David expresses thus: As the servants look unto the hand of their masnd as the eyes of a maiden unto the hand nistress; even so our eyes wait upon the er God.-Let the sceptic scoff: but let ade ourselves, that by thus mixing God, gion, with the common affairs of life, we at God, who has graciously informed us, un eye upon our minutest concerns-and even a sparrow falls to the ground with

concurrence.

us next turn to the special advantages of de of worship.

First is, that it tends more, perhaps, than er species of devotion, to form the heart. are, more or less, inclined to the opus m. It is by no means solely confined to poThough we should be impressed on all oc

casions,