placing them in a stronger light awakens us into a distincter attention to them. But especially what affords us no pleasure, as our duty too seldom doth, we are very apt to pass over as slightly, as possible. The world attracts our eye with a vast variety of objects, infinitely more agreeable: to these we give up our whole souls, and are totally lost in vehement pursuits or vain amusements. The serious consideration, what we ought to do in life; and what will follow, if we do it not; seldom presents itself to us, and is little encouraged, when it doth. If we think, it is of other matters: if we read, it is for other purposes: if we have friends, they will scarce look on it as their business to be more concerned for us, than we are for ourselves: or, if they were, often they dare not attempt to set us right; and too often they, who pass for such, are most artfully industrious to lead us wrong. Then, besides the multitudes of those who are almost absolutely inattentive to their duty, how many are there, who impose on themselves with flattering imaginations, that they perform it faithfully, when they do not: blind to faults and defects, that every one else discerns in them: proud of merely seeming, or merely superficial, good qualities; and having the name and shew of living, while indeed they are dead*! Now both the thoughtless and the presumptuous must be brought to a right sense of their condition, or they are ruined for ever: and what can be so likely to do this, as the voice of public instruction, crying loudly in their ears; calling the former from follies and vanities to the true business of life, and warning the latter against fatal self-deceit ? Admonitions from this place confessedly are founded on such an authority, as warrants us in delivering them with a spirit and boldness, that men would not

* Rev. iii. 1.

bear in private: and no part of our discourses being ever levelled at any one in particular, we can decently and inoffensively reprove, with whatever freedom is requisite, the errors of all in general: shewing the people their transgression, and the house of Jacob their sins*.

But, supposing men both acquainted with their duty, and attentive to their failures; they may still have great need of being directed, what method to take in order to a reformation. Not every one, that desires to become good, any more than every one that desires to become healthy, knows the easiest and safest and speediest way to it. Here again therefore such, as have made it their study, may do great service: animating the dejected, confirming the doubtful, strengthening the weak: informing each, what particular dangers are in their circumstances most to be feared, and by what means to be avoided; when to fly from temptation, when to stand their ground against it; how to gain advantages, how to retrieve losses, how to bear up under tedious and severe trials; and become at length, in all things, more than conquerors. Few it may be feared, are serious enough to think of these helps with the regard, which they deserve. But some, however, God be thanked, both see their usefulness, and have experienced it. Things of this nature, indeed, are often most effectually taught in private: but public instruction also, from time to time, enters far into the particulars of them: though it is, and ought to be, more usually employed in furnishing the more general means and motives to piety and virtue: opposing to the vehement passions that assault men, such lively representations, as every one cannot make to himself, of the reasonableness, the beauty, the excellency, the rewards of

* Is. lviii. 1.

religion; the absurdity, the deformity, the present mischiefs, the future punishments of sin: stripping each vice of its specious disguises, and refuting its plausible pretences: administering consolation under the difficulties of duty, and the afflictions of life : and placing, in a strong light, both the glories and the terrors, that are ready to be revealed*.

Such are the natural benefits of religious instruction and evidently none can be greater. If it answers its end but imperfectly, and hath often been abused to serve bad purposes: every good thing in the world is equally liable to the same charge. Against abuses, it is perhaps no where better guarded, than in this nation: nor hath ever been freer from them, than at this time. Imperfections will always be found in what men are to execute: and will in all cases be represented by many, as greater than they are. Particularly in the present, some will affect to shew their own wisdom, in censuring what the public wisdom hath appointed: some will revenge themselves, by condemning an institution, which must condemn the notions they advance, and the lives they lead: some will be prejudiced to its disadvantage by personal or party interests: and others will be provoked, by dislike of particular men, to hate the very office they sustain or, by disapprobation of some parts of an establishment, to inveigh against the whole. And very commonly they who afford themselves the fewest opportunities of being acquainted with public instruction, are loudest in their complaints, of the wrong and wretched manner, in which it is given. Now a candid, or an upright man, would never think himself at liberty either to find faults without impartial examination, or to exaggerate those which he might apprehend he did find. And a good, or even

* 1 Pet. i. 5.

a prudent man, far from laying too great a stress on accidental, or small defects and inconveniences, would labour to conceal, unless it were in order to remedy, whatever appeared amiss, in a thing of such general usefulness. For, if teaching truth, and cautioning against error; if setting before men their duty, and their interest; if directing them how to succeed in their views, and how to escape dangers; if supporting them in a right course of action, and deterring them from a wrong one, be of service in any of our concerns; it must be of most service in the most important one of all, religion. And whoever hath need, either to be taught what he did not sufficiently know, or to be reminded of what he did not sufficiently consider; to be restrained from doing evil, or excited to do good; to be comforted under the afflictions of life, or encouraged against the fears of death; may certainly be the better, if he will, for the preaching of God's word. There are few, one should imagine, so perfect as not to have room left for receiving advantage from it, in some of these ways. And whoever conceives he is, cannot with any decency tell the world so; which in effect he doth, by staying away from it. At least, he cannot think the bulk of mankind hath attained to this height of knowledge and goodness: and therefore he ought to countenance, by his example, what may in all likelihood be of the greatest benefit to those amongst whom he lives; and, in proportion as it amends and improves them, will be of no small benefit to himself.

For, that instruction always hath had, and will have, a mighty influence on the belief and practice of men's duty, not only the nature of the thing, but the testimony of all history, sacred and profane, shews. Our first parents were instructed by their Creator. Had they not; how quick soever the improvements

of a self-taught philosopher may be, when described from mere imagination, yet reason and fact make it highly probable, that even had they continued innocent, they would have been very ignorant for a considerable time. But the entrance of sin must enfeeble and darken their understandings greatly and had their knowledge of what they were to do, been ever so clear, yet, what they were to expect, and on what terms, when they had failed of doing it, must be so very obscure, that it was of the utmost importance for God to interpose and inform them; as we find in Scripture he did by the immediate notification of a Redeemer. Divine instruction therefore began religion; and human hath preserved it. Hence that honourable character, given to Abraham by God himself: For I know him, that he will command his children, and his houshold after him; and they shall keep the way of the Lord, to do justice and judgment*. This pious care, for which he was distinguished, seems to have been falling into disregard amongst the other men of that age. And the consequence was, what it always will be. The separation of instruction from worship separated morals from piety: and, when this unnatural divorce brought them to be considered, as independent things, the obligations to virtue were fatally weakened, the notions of religion were greatly corrupted, and, in proportion as ignorance increased, wickedness and superstition prevailed.

Still there were, in the heathen world, persons very eminent for great and good qualities. And as no stated public instruction was established among them; they are sometimes produced, as arguments against the need of it. But their number by no means appears to have been considerable. Less had been *Gen. xviii. 19.

+ See Aug. de Civ. Dei, 1. 2. c. 4, 6, 7, 16, 22, 26.