would arise. In all probability such a man must look to his life and manners. There lies the rub. The gospel is too pure; not too difficult.

But perhaps he is candid enough to see the force of all this, and owns that difficulties, which are merely of human origin, cannot always be avoided in a state of human things; and therefore cannot properly be considered as objections but still perhaps he is disconcerted with the other species of difficulties-the mysteries of religion, which he cannot accommodate to his reason.

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A person of this disposition, who is seriously willing to enter into argument, may be asked, Whether he does not think it reasonable, that when God Almighty makes a revelation of his will to man, there may be some things in it, which human reason cannot comprehend? Does he, for instance, pretend to understand the whole plan of the redemption of mankind? Does he clearly see God's intention and design in every part of it? He can have no real objection, unless he clearly understand the whole subject-matter, to which he objects. If I take up a book on algebra, and do not understand the principles of the science, the difficulties that arise, are not certainly objections. I must solve them in my own ignorance. But if I take

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I take up a poem, or a history, the subject of which I clearly comprehend, a difficulty there becomes an objection.

But you reply, that as the scriptures are given for a directory, they should therefore be plain in every part.

bWhy so?It is true, that, as far as the scriptures are a directory, they should be plain.— And so they are. But there are many things in the scriptures, which are not meant as directions

where doctrines are hinted at, and were never intended to be explained; nor indeed could be: doctrines in which you have no concern. These are difficulties, no doubt; but to make them objections would be absurd.

We reason thus in common life. In God's moral government of the world, what is meant as our directory, is plain and easy: but many things in it are mysterious, abstruse, and above our comprehension. But, though these things are difficulties, we have the sense, not to make them objections. How ridiculous would that man appear, who would object to his victuals, because he was unacquainted with the nature of vegetation, or of animal growth!

Let

Let us then take care, that we may not be among those unlearned, and unstable people, who wrest difficulties, as they do also the other scriptures, to their own destruction.

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

places of confinement, where the wicked have a general rendezvous. 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.