Sixthly, if necessity extends to every effect, it must be so complete, that it is the same thing to us, as if it did not exist. One part of our nature being moved by external power, as well as another, the appearance is exactly the same, as if there was no motion whatever. The globe, which we inhabit, is impelled round the sun; but as we and all the objects on it revolve with it, it seems to us to be at rest: so our minds may be impelled; but as everything within us and around us is subject to the same law, the impulse is not perceived. This I say on the supposition, that the doctrine of necessity is true but if, on the other hand, the doctrine of freedom is a truth, free agency also must be complete ; it must extend to all the motions, which are called voluntary. Man must possess the same freedom in religion as in the common actions of life; and as no person of a sound mind suffers the doctrine of necessity to influence him in his temporal concerns, he ought not to suffer it to have any influence in the great business of piety and virtue.

Lastly, we are conscious that we are free; we feel in all respects as we should feel, if the doctrine of necessity was false. For every practical purpose therefore it must be false to us. When we are virtuous, necessity does not prevent us from enjoying self-approbation. On the other hand, when we do wrong, necessity does not disarm remorse of its sting: conscience still retains its dominion: it whispers peace to our souls, or sounds in our ears the alarm of death and misery. Thus it is in this world; and will it not be so in the other world? Will it be of any avail to plead the doctrine of necessity at the bar of God; but if we have done good, shall we

not be rewarded; if we have done evil, shall we not be punished?

It may be concluded from the observations, which have been made, that necessity, though philosophy may have strong arguments to allege in its defence, is not the doctrine of common sense, is not the doctrine of the Scriptures. It may amuse or confound the learned in the retirement of their studies; but it ought not to be brought before the public; it ought not to be talked of in the streets; it ought not to be proclaimed in the pulpit. When it is philosophical necessity, when it is admitted completely, and connected with the belief that God is infinitely good, it is perhaps a harmless opinion: but when it is forced into the brains of the ignorant, who can understand it neither in whole nor in part; when it is associated with the terrific doctrines of reprobation, total depravity, and everlasting misery, it becomes worse than useless it overwhelms their minds, and fills them with gloom; and it is frequently accompanied with bitterness of spirit and unrelenting severity. Its supposed influence on religion induces many to appear in its defence, but this advantage is altogether imaginary.

For it is not peculiarly favorable to what they most highly prize, to what they call orthodoxy, as it may be made consistent with Arminianism, as well as with Calvinism; and accordingly writers of both these denominations have espoused the doctrine of necessity.

Nor is it peculiarly favorable to piety; because it does not exalt the power, wisdom, and goodness of God more than the doctrine of freedom, and in truth not so highly, as it is certainly a more splendid display of those attributes to create an intelligent agent, endowed with choice, than to form a mere machine, however curious.

Nor is it peculiarly favorable to humility. Humility consists in not thinking of ourselves highly, and in being sorry and ashamed, when we have done wrong but if our actions are a necessary part of the chain of events, we are as important in the universe, as the most exalted archangel in heaven, and there is nothing, for which we ought to be either ashamed or sorry. A mountain may figuratively be called proud, and a valley, humble; but literally speaking, the former is only high, and the latter, low it is the same with the mind of man; if all its motions are necessary, and it believes that they are so, it has no cause for humility.

SERMON XXV.

SUMMARY OF DUTIES.

ECCLES. XII. 13.

LET US HEAR THE CONCLUSION OF THE WHOLE MATTER: FEAR GOD, AND KEEP HIS COMMANDMENTS; FOR THIS IS THE WHOLE DUTY OF MAN.

THE sermon, in which one subject is discussed, one doctrine explained, one vice condemned, or one virtue recommended, is allowed by judicious persons to be the most intelligible and the most useful. The reason is, that the attention is distracted amidst a variety of particulars, when more than one subject is treated in the same discourse. But though this reason is undoubtedly of weight, and the rule which is founded on it is highly proper, yet it may be necessary sometimes to deviate from it. It may be necessary sometimes to show what is the substance of religion and morality. It may be necessary sometimes to treat the several duties together, that we may point out their connexion with each other. In fine, it may sometimes be necessary to do, what I purpose to do at present, to exhibit in miniature the sum of what has been spoken in many discourses.

On this day which closes our religious year, I will take the liberty to recapitulate the substance of the ser

mons, which I have preached to you since Whitsunday, and to deliver a comprehensive exhortation on several important duties of prudence, virtue, and piety.

The fear of the Lord, says the wise man, is the beginning of wisdom. I exhort you therefore, my brethren, in the first place, to build the whole of your duty on the foundation of piety. Love God above every other object; and dread the violation of his commands as the worst of evils. Elevate your minds with the contemplation of his attributes. Let his power and wisdom excite your admiration; let his justice inspire you with fear; let his goodness fill your hearts with joy. Contemplate him, not only as your creator and judge, but as your tender father and best friend. Never speak of religion in a light and irreverent manner; and dare not to blaspheme the Majesty of heaven: for remember that God will not hold him guiltless, who taketh his name in vain. Let not the fear of being thought superstitious induce you to conceal the devotion, which glows in your heart. Consecrate your bodies as well as your souls to God. Reverence the day of sacred rest, which in all Christian countries is devoted to religion. Constantly attend public worship, unless prevented by necessity or the calls of mercy: but go to church, not for the sake of criticising the language of the preacher, who being, like yourselves, a weak and imperfect mortal, stands in need of all your candor; and not for the sake of being charmed with the harmonious periods and ornamental diction of a splendid oration; but for the sake of being instructed in your duty, and of paying homage to the Supreme Being. Let the Father of all the families of the earth be publicly worshipped each day in your houses; and