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SERMON III.

EXODUS Xxiii. 2.

"THOU SHALT NOT FOLLOW A MULTITUDE, TO DO EVIL."

MAN is, by nature, a social being; and is formed with wants, and wishes, and affections, suited to that condition. Amongst other tendencies, which thus qualify him for such a state of life, there is implanted in his original constitution, a proneness to conform himself to the habits of his fellow-men; to imitate what he sees them practise; to like what he sees them like; to go with the stream of custom; and, as my text expresses it, to "follow a multitude." We are all of us, though we seldom think of it, or advert to it, daily, and hourly, yielding to the influence of this principle. Everything we do, almost, in the common routine of life, is done in a way, which grows out of this unconscious imitation. The manners of those who are strangers to our country, prove this clearly. In a thousand nameless instances, we are struck with a difference between a foreigner and ourselves. And all this arises from the fact, that men are in the habit, in numberless trifles, of conforming to what they are accustomed to see, without perceiving it.

Nor are we forbidden, by the laws of religion to comply with customary habits, where those habits are laudable or indifferent. Thus far, the imitative disposition, wisely implanted in us, may be, and ought to be indulged. But against the perversion of so powerful a tendency, a strict and jealous guard is wanting. And, in thus guarding us, the language of my text is plain and positive: Thou shalt not follow a multitude, to do evil." Such a warning is the more necessary, because false reasoning often conspires with natural disposition, to lead persons astray, in this particular. They behold the great majority of men, pursuing either a sinful, or, at least, a careless course; and consider that what has so many suffrages, must be right." Is it reasonable," say they, "to suppose, where we see multitudes, on the one side, and an insulated few, on the other, that the multitudes are wrong, and the few right? Are the peculiar opinions of a mere handful of individuals, to be set in the balance, against the convictions of all around them; against the general sense, and common suffrage, of mankind?"

To such reasonings we might, at once, reply, that this rejection of the doctrines of the cross, by the world, at large, has been expressly foretold in Scripture, and must be fulfilled; that the natural man cannot receive the things of the Spirit of

God; that the carnal mind is not subject to the law of God, neither, indeed, can be.

But, even admitting that the general suffrage of society is always right, and that peculiar sentiments, opposed to that suffrage, must consequently be wrong;-yet a distinction is to be made, between men's convictions, and their practices. And, assuredly, nothing can be more inconsistent, than the opinions and the conduct of the world, in matters connected with religion. Certain it is, that many, who are living just as the multitudes around, are, at bottom, persuaded that they are leading a foolish, unprofitable, and dangerous life. It is hard, in general, to come at this conviction: for, in fact, it is the great object of life, with such persons, to stifle it, or to conceal it even from themselves. Business, and sports, and company; the fulness of the table; and, even when they are alone, dreams of the past, and castles in the air for the future; keep up a certain hurry of mind, which has wonderful success, in parrying the assaults of conscience, and putting down the risings of serious reflection. And if they can, in some degree, conceal these suspicions, from themselves, they can do so far more effectually, from others. Long practice gives thorough skill, in appearing satisfied, when a man is ill at ease; in looking gay, when his heart is disquieted within

him; in seeming to like the very persons he most dislikes; in joining, with apparent pleasure, in things which, in his inmost soul, he feels a tiresome, toilsome drudgery. Such a skill is one of the leading accomplishments, of what is called good society. And no wonder that, in a system of such practised falsehood, and refined hypocrisy, it is not easy to discover the real sentiments of the heart.

Nevertheless, in the midst of this self-deception, and this deception of others; in spite of all that outward homage, which the multitude pay to the maxims of the world; there is, in the breasts of the very individuals who compose that multitude, a secret suspicion, that the whole is a system of the most consummate folly. Conscience will often pierce the clouds, in which they are enveloped. And at such moments, how agonizing must be the convictions of the children of this world! Believe me, that many, who appear amongst the gay and happy, bear ample testimony against themselves. "What am I living for?" they will sometimes ask themselves; "and what is to be the end of this? Am I pursuing the same fruitless course I was, ten years ago;-with no difference but that I am growing older; that every object is less fresh and interesting, than it was;

and that I am drawing nearer to the gate of death? Have I rejected the service of God-have I thrown from me the blessedness of loving God with all my heart; that I may be the slave of that world, which I know, in my conscience, is all delusion, and which will be sure to give me over, in my grey hairs, and upon my dying bed? Am I scraping up riches, that strangers may gather them; or that my children may wish me dead, that they may scatter them? Or am I following after pleasures after pleasures which have lost their relish-pleasures which I pursue, only because I have cultivated no higher tendencies, no purer tastes; or because I am afraid to show the world, that I consider her ways as vanity, her paths as misery, and her gods as idols ?"

Oh! my brethren, these questions are sometimes asked in the silent chambers of the soul: and are answered, in some cases, by misgivings of the heart, which are secrets to all, but those who feel them; and in others, by rushing again into the world, as a horse rushes into the battle.

Such persons may affect indifference towards, if not contempt for, piety: but, here again, their heart misgives them. They inwardly admire that fortitude, that manly courage, that only sterling principle, which, in the face of general disaffection

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