whatever denomination, who not only are perfectly agreed in the effentials of religion, but much more agreed in every thing material, than they themfelves either clearly apprehend, or are willing to confefs.

So far every good man must be acquitted from the charge of implicit faith; we may adopt concerning all fuch the words of our Saviour to Peter, "Blefled art thou, Simon Barjona: For flesh and blood hath not revealed it unto "thee, but my Father which is in heaven."* It is no lefs plain, that in every thing that is fuppofed to make a part of, or that hath any connection with religion, they may judge by the fame rule. In all thefe modes of opinion in leffer matters, in all thefe circumftances, which ferve to diftinguifh one fect from another, though they may determine in different, nay, in oppofite ways, yet they all proceed upon the fame general rule, viz. the influence which fuch difputed point has, as a means, upon the fubftance and end of all religion. This appears from the reasoning on each fide, in all religious difputes. This principle as common to both is often exprefsly mentioned, and always manifeftly implied that those doctrines, or that way of expreffing doctrines and thofe practices, which are in fact moft conducive to holinefs, are, and for that very reafon must be, most agreeable to the will of God.

But what I have chiefly in view is, to fhow, that this appears from the very fact ufually brought to prove, that the religion of almost all mankind is no better than implicit faith. The fact I mean is, that the bulk of mankind is greatly fwayed in the choice of opinion, by the authority and example of others. This, indeed, does not hold fo generally as is commonly fuppofed. We have feen above, that it doth not hold, with regard to the fubftance of religion, in any good man; for in this he will call no man mafter on earth. Put even when it does hold, it is, perhaps, not fo blameable as many are apt to imagine. Let it be admitted then, that, in many inftances, it is the authority and example of men, more than any other reason that determines the judgment. Let it be admitted, that

* Matt. xvi. 17.

this is the cafe with the bulk of mankind, and even in fome measure with the beft. I muft be allowed to afk, what is it that procures these perfons fuch authority? What is it that first begins, establishes, or perpetuates their influence? Nothing elfe, but the real or apparent fanctity of their character. In vain will a profligate, or one manifeftly deftitute of personal worth, fet himself at the head of a party, or attempt to draw away difciples after him. It is the fuppofed piety and probity of the perfon that gives weight to his example, and force to his precepts. This weighs more with the fober ferious part of mankind, and, indeed, with mankind in general, than the greatest intellectual abilities, and otherwife moft admired talents. Whoever has acquired a great reputation for piety and fincerity, will, with little art, or rather no art at all, nay, without fo much as intending it, bring his principles and practice into repute. At the fame time, one of a contrary character, with all the powers of eloquence, and every other outward advantage, fhall fail in attempting to per fuade.

Now what is this, but that mankind proceed mainly in their judgment, upon the very rule which I have endea vored to fhow is the beft they could have chofen. They try principles by their effects, as a tree by its fruits. Wherever they see the best man, they conclude that he must be acted by the most excellent, as well as the most powerful principles. The multitude, or lower clafs of mankind, are ufually the fcorn of half-thinkers and fuperficial reafoners, for this attachment to perfons. But were a comparison faithfully made between the feveral motives. of choice in different claffes, there would be no great caufe of triumph. When we confider how unfit the plurality of mankind are to judge in an intricate debate, darkened, perhaps, by the art and fubtilty of thofe who handle it, we fhall find they are little, if at all, to blame. In cre view, no doubt, they may be faid to be acted by implicit faith, but in truth, and at bottom, they are following the wifest and most falutary of all moral maxims.

A furvey of the hiftory, either of religion in general, or of the Christian religion in particular, would fet this mat

ter in the cleareft light. But little of this kind can come within the limits of a fingle difcourfe. I fhall not therefore flay to mention the retired manner of life, and pretended fanctity of the inventors of the heathen idolatry, though it may be applied to this fubject; and would ferve to fhew the univerfal fenfe, and general expectation of mankind. There is a faying of an eminent and violent enemy of the Chriftian faith, "That gravity is of the very "effence of impofture." This is nothing else but a perverted view, and malicious reprefentation of the general truth, that apparent fanctity is neceffary to eftablish any facred authority. But is there any thing more unquestionable, or that hath been more frequently obferved, than that the victory of truth over error, in the firft ages of Chriftianity, was much more owing to the fhining piety of the primitive Chriftians in general, together with the patience and conftancy of the martyrs, than to any other means. Reafon may convince the underflanding, but example seizes and keeps poffeffion of the heart. It was the eminent piety and usefulnefs of the faints in former ages, which attracted fuch veneration and love from the multitude, as foon proceeded to a criminal excels. Not content with imitating the amiable example of thofe whom they held in fuch efteem, by a natural affociation they affixed a fanctity to relics, and this produced a variety of fuperftitious practices. I cannot alfo help being of opinion, that it was the fevere and mortified lives of many of the retired devotees in the Romish church, that kept that corrupt body in credit for fome ages longer than it could have otherwife continued.

On the other hand, who does not know, that the most formidable and fuccefsful attacks made by the reformers on that mother of abominations, were their expofing the corrupt and diffolute lives of her priefts and members. This they were at no fmall pains to do, both in a grave and in an ironical firain. As the covetoufnefs and ambition of many, and the licentious debauchery of others of the clergy, firft brought the doctrines into fufpicion, fo thofe examples when held up to light, made a far greater number of converts, than any abfurdities in belief, how

grofs and palpable foever. The truth is, we find all parties greedily lay hold of this weapon whenever it is prefented to them, and use it with great confidence against their adverfaries; and in fo doing they difcover a conviction, that principles are never fo powerfully supported as by the good, nor fo effectually difparaged as by the bad characters of those who profefs them.

If we leave the hiftory of former ages, and examine the ftate of the prefent, the fame truth will still be the refult of our enquiry, and appear with increafing evidence. Dif ferent parties and denominations prevail in different places: and wherever any party or denomination greatly prevails, the effect may easily be traced up to its caufe; and will appear, by no very diftant tradition, to have been owing to the eminent piety of fome one or more of that profeffion in a former period, or, which is much the fame, to the comparatively odious and vicious characters of those who opposed them.*

* Our own country will afford us fome fenfible and ftriking proofs of the juftice of this obfervation. There had been a struggle, from the very first dawn of the reformation, between prefbytery and epifcopacy in Scotland. This conteft however came to its greatest height about 100 years ago, when the prefbyterians were ejected, and epifcopacy was established by a tyrannical civil government, and continued by a fevere and cruel perfecution. We had by this means a trial of both and it is very obfervable, that the odium, which justly fell upon epifcopacy, from the rage and inhumanity of thofe who had the chief direction, was the circumftance that determined the body of the nation to endeavor its fubverfion. Yet, wherever there happened to be a few minifters of that perfuafion pious in their lives, and diligent in the duties of their office, there were many perfons and families who joined with them in communion, and their pofterity adhere to that opinion even to this day. This was the cafe in fome places of the east and north country. But in the western parts of Scotland, where the epifcopal clergy were, almost to a man, ignorant, flothful or vicious, they were univerfally deferted, and hardly a fingle adherent to that perfuafion is now to be found.I cannot omit mentioning here what was faid by a lady of quality at that time to Dr. Burnet, when he came to vifit the west country. It was to the following purpose: "We of the "laity cannot judge upon controverfial points, but we see these mnen "whom you perfecute, grave in their deportment, ftrictly holy in their "converfation, and very laborious in their functions, while many of your clergy are ignorant, flothful and vicious." This is what determines the judgment of the people.

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It is no juft objection to the account here given, that we find inftances in which principles feem to give a fanction to characters, inftead of receiving fupport from them. There are, no doubt, cafes in which a man's being known to embrace certain principles, will be alone fufficient to make him odious, however blameless, or even praise-worthy his conduct be, in every other refpect. At the fame time, perhaps, the failings of another shall be either wholly pardoned, or greatly extenuated, if he espouse, but espe cially, if he is active in vindicating the principles which are held facred. But this is no more than the natural and neceffary confequence of any fet of principles being once firmly established. They acquire their credit at first, in the way I have already mentioned; but when that credit is high, it will bring a fufpicion upon every thing that opposes it, however fpecious and promifing in outward appearance. There is nothing furprifing here, nor, indeed, any thing but what is perfectly natural; for, as one or a few inftances commonly do not, fo in reafon they ought not to shake the reputation of truths, which have been established by long experience of their worth and efficacy. Neither muft it be forgotten, that when examples feem to ftand in oppofition one to another, and to lead to different conclufions, it is not from one or two that a judgment can be paffed, but from many, and these compared and examined with great diligence and care.

I conclude the illuftration of this head with remarking, that the principle above laid down will explain, in a clear and fatisfying manner, two appearances in the moral world, which feem directly to contradict one another. By what happens fometimes in religion, we fhall be apt to conclude, that there is in human nature a proneness to change, or a love of novelty purely on its own account. Accordingly we find this laid to the charge of mankind by feveral authors. And it cannot be denied, that fome men, or fects, often introduce new practices which acquire great reputation, and almoft univerfal acceptance. By other examples, however, we are taught to afcribe to human nature a strong attachment to old opinions, and hatred of all innovation. What is remarkable is, that