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XIX.

MATT. XV. 9.

TEACHING FOR DOCTRINES

MENTS OF MEN.

THE COMMAND

IN

many parts of Scripture a distinction is made between the commandments of God and the commandments of men.

But why? fays the objector; which of the commandments of God is carried higher than the commandments of men? He then boasts, that Chriftianity hath done little in explaining morals; and will readily quote Socrates, Tully, Antoninus, and other philofophers, to fhew how far human reason was able to carry the commandments of men. In what, he afks, lies the difference?

In the first place, the Christian law is in many inftances more refined and pure. Gratitude and

love

love to God is a principle of action never before held out. Univerfal charity, the love of our enemies, humility, and heavenly-mindedness, were never the commandments of men, though highly productive of human happiness.

But even on a fuppofition, the heathen and Christian morality were in themfelves of equal value, let it, fecondly, be confidered, that the elevated fentiments of the philofopher (which we wish not to depreciate) were never calculated for general ufe. They were intended merely for his own fchool, and were indeed written in a fublime language, beyond the intellect of the vulgar; whereas, the precepts of Chriftianity were intended for all mankind-for the loweft orders, as well as the higheft.

Befides, the philofopher had no power to enforce his precepts; whereas the precepts of Christianity are the general code of all Chriftian people, and fanctioned not only by human laws, but by fuch penalties as no human laws can provide.

Lastly, let it be obferved, that while the commandments of men chiefly forbid crimes, the commandments of God prevent them. The commandments of men reach only the action; the commandments of God reach the heart and the

motive.

motive. And this is one of the most peculiar characteristics of the commandments of God.

N. B. A fermon of this kind, enforcing the morality of the Gospel beyond the morality of natural reason, when carried even to its highest extent, might be useful in fome congregations.

XX.

EXOD. Xxiii. 2.

THOU SHALT NOT FOLLOW A MULTITUDE TO

DO EVIL.

WH

HEN we view man in a pleasing light, we confider him as formed for fociety, from which he draws his greateft comforts; mutually giving and receiving benefits.

But we may confider man in a very different light. Mofes, from whom we have the leffon of the text, knew enough of the Ifraelites, to think a precept of this kind highly neceflary. Their great propenfity in following a multitude to do evil, appeared on various occafions. The affair of the golden calf-of Corah and his company, and many other rebellious incidents in their hiftory, shew how inclined they were to run into mifchievous affociations.

12

The

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The rule before us, however, has a deeper foundation than the hiftory of Mofes. It is founded in human nature. Man, in his worst light, may be confidered as a gregarious animal, naturally running in herds. And, as he is alfo (naturally too, we believe,) a noxious animallike wolves, and other noxious animals, he is most mifchievous in a herd.-The danger of his getting into mischief, by following a multitude, arifes from these confiderations:

First, a multitude have no principle of action. They are led by strong prejudices and paffions, but without reafon or judgment, which are always loft in a crowd.

Secondly, as a multitude have no principle of action in themselves, they are difpofed to follow an artful leader into mifchief of any kind.

For, thirdly, it must be remembered, that these artful leaders have always fome private end of their own, which is commonly very different from the general intereft of the multitude.

Fourthly, all fenfe of fhame is loft in a multitude. It can faften on no fingle perfon. So that even well-disposed people, thus difpersing their guilt among others, never own it themselves, VOL. III. though,

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