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.

WHEN we view man in a pleasing light, we

confider him as formed for fociety, from which he draws his greatest comforts; mutually giving and receiving benefits.

But we may confider man in a very different light. Mofes, from whom we have the lesson of the text, knew enough of the Ifraelites, to think a precept of this kind highly neceffary. Their great propensity 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 history, fhew how inclined they were to run into mifchievous affociations.

The

1

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 mischievous in a herd.-The danger of his getting into mischief, by following a multitude, arises 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 disposed to follow an artful leader into mischief 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 interest of the multitude.

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

VOL. III.

A A

though, in fact, the guilt is not difperfed, but multiplied.

Fifthly, there is no knowing what lengths a multitude may go. As reafon and judgment are given up, men may be led, in the madness of party, to do things, which in a temperate hour might have fhocked the worst of them.

Lastly, it should be confidered, that although it may be easy to avoid a multitude, yet when a man has once joined it, he cannot eafily escape. He forms connections with his party; and if he leave it, he is thought a renegade by one party, and is always fufpected by the other.

These remarks chiefly refpect riotous and lawless affemblies; but, in a degree, they affect all affociations of men that are not warranted by fome useful end. A fermon on this fubject might be preached at the time of an election.

XXI.

I JOHN, iii. 9.

WHOSOEVER IS BORN OF GOD, DOTH NOT COM

MIT SIN:- HE CANNOT SIN; BECAUSE HE
IS BORN OF GOD.

OME well-meaning people have conceived

SOME

from this text, and others of a fimilar caft, that the elect of God, as they are called, may arrive at a finless state of perfection. The more enlightened of these fectaries, to whom this opinion is afcribed, hold it probably in some qualified fense; though in its most unqualified sense, it is often held, and preached by fome enthusiastic people *.

*The following fact was related to me by a perfon of great truth. A fectary of this description had put an end to his own life, When fome of his neighbours were lamenting his case to his brother, and particularly the unhappy circumftance of his going out of the world with fuch a crime on his head," It is of no confequence,” faid the other," he was fealed."