There is one special consideration which merits universal attention; that as divine jealousy will not remit without punishment, the heinous crime of parents, who train up their children in religion by precept or example, without shewing them the evidences from the word of God in support thereof; so the plea of instruction and example made by children and posterity, will be a very insufficient apology for their having received principles of religion from their fathers, without using (when capable) their own understandings, in examining them by the word of God.

To the obscurity of the scriptures, there is commonly added another popular objection against people judging for themselves, viz. That by allow ing every one to judge for himself, the greatest confusion would take place, heresies would abound, and there would be as many religions, as there are persons to judge. It is necessary therefore, that the learned in councils or assemblies, should reduce the true religion to certain heads, and require the conformity of the common people thereto, to preserve them from error and division, and to keep peace and good order among them.

Such precaution might be very commendable in a senate of a common-wealth, to contrive laws for the security of its peace, and prevent dangers

that might rent and divide it; but to argue the necessity of such methods in religion, is making it a political tool, to keep up the spirit of obedience among the people. If allowing men to judge for themselves, would naturally introduce difference in religion and errors; then it must be certain, that consent and agreement in religion, and keeping in the truth, flow from the constraint of this liberty, Such a religion may do for papists, but it is a shame for protestants to own it as their's. How would this maxim do in trade, physic, or philosophy? They would be reckoned infatuate, that would be fond of buying goods in the dark, where they could not examine their qualities: to take that for gold, which they were not allowed to try: to call that a fine face, which they were not allowed to come so nigh as to know whether it was painted. This is the reason why false religions have so many followers, as that of Mahomet, because none of its votaries dare examine it: and this objection insinuates, that the gospel should be embraced for no better reason.

This is paying a poor compliment to the christian religion, if it has not arguments in itself to prove the truth, and energy to influence the belief of it; but must have auxiliary aid from men, whose diminutive conceptions of it are such, as would almost persuade us, themselves do not believe it. It is the honor of christianity, that it

needs no foreign aid to vindicate it. The evidence is in itself, not in what men can frame to establish it. The laws and rules in itself, are sufficient to preserve its friends from such important differences, as would overthrow the foundation of their hope, and manage lesser differences which are not of such consequence. To suppose any other way more sufficient, is to imagine that God shall constantly work a miracle in making some men infallible to direct the rest; which, in fact, is at the bottom of all that assumed power to form laws and rules, other than what are laid down in scripture to direct men in religion.

And it is much to be suspected, if their fear about differences in religion, be not rather a fear that men shall see the weakness of their pretensions to such power, and be led to take their religion from the scriptures alone, independent of their decisions, which to them would be of fatal consequence indeed; but is a genuine effect of people judging freely for themselves. All directors in religion have experienced this, and no wonder they are afraid of what would destroy their power of keeping the people solely under their direction.

But what if some men should abuse the privilege of judging for themselves, must means be used to prevent this, which are not of God's appointing?

He hath no where told us of this remedy, that some men shall have power to dictate to others. Nor can even this remedy answer the end; for though the church of Rome pretend to be under an infallible guide, yet they cannot prevent differences in their communion: and what is more, differences abounded in the apostles' times, who were really infallible in their dictates to the churches.

God does not want either the power or policy of men to preserve the unity of his church, so far as he wills it should be preserved: God hath said there must be heresies, but men have said there must be none. What can be supposed more dangerous, than for men to put it out of their own power ever to correct an error, though of the most dangerous nature, by establishing it as a rule, never to acknowledge a fault in the system men have composed for them, and bind themselves by solemn oath, to defend every article, right or wrong, for ever? This is not only first supposing the system infallibly right, but for ever depriving themselves of the means to know the least error, in what they have once, with very little, or perhaps no examination, determined on. This is making gods of men, and believing they can neither deceive nor be deceived. Such persons would do well to consider, before they risk too much, the import of that commination, Thus saith the Lord, cursed be the man that trusteth in man, and maketh flesh

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his arm, and whose heart departeth from the Lord."

Allow me, brethren, to close the consideration of this subject at this time, by a short address to those people, who excuse themselves from the duty of searching the scriptures, and the use of means to enable them to judge for themselves, by pretending that PROVIDENCE puts them in such situations of life, that they have no time to use such means, being obliged to labor and care for the necessaries of life. Thus the people excuse themselves, and the teachers are willing to admit it as sufficient.

Be astonished, O heavens, at the audacious reproach cast upon the wisdom and goodness of thy Creator's providence! Who, O man, has been so cruel as to condemn thee to this slavery? Not the meek and compassionate Jesus, who bids us first seek the kingdom of God, and his righteousness, and hath promised that all other things shall be added, forbidding us to take anxious care for the things of this world, "for we know not what a day may bring forth."-Not the apostle, who directs us to seek those things which are above," to set our affections on things above, and not on things on earth." Ponder the divine questions, "What is a man profited, if he shall gain the whole world, and