and more corrupting, than those of the multitude. The comparatively few bad examples which the godly set, and the few bad examples they follow, have a very great influence in spreading moral corruption, at any time; and especially in a day of great declension in religion. The pious minority always have too great a concern in corrupting the ungodly majority. This, good men of old were very sensible of, and sincerely lamented it on days of fasting and humiliation. Read the prayers of Ezra, Nehemiah, and Daniel, on such occasions. They lament their own sins, the sins of their fathers, the sins of the prophets, priests, rulers, and the best men in the nation. They knew that they all had set and followed bad examples, and become implicated with the great majority of transgressors, in national guilt. It is as true now, as ever it was, that the godly as well as the ungodly have abundant reason to humble themselves, on account of the abounding of iniquity.

3. Since men are naturally disposed to follow the bad examples of the multitude, it is easy to see why a people, declining in religion, are so apt to be insensible of their religious declensions. They always are very insensible of it. This was the case in the prophet's day. God complained of Ephraim, that "he had gray hairs here and there upon him, yet he knoweth it not." The reason is assigned. "Ephraim hath mixed himself among the people." Good men had mixed themselves with bad, and mutually followed each other's bad examples, and gradually corrupted one another, by mutually setting and following bad examples. The minority of the godly mixed with the great majority of the ungodly, and, through fear or favor, followed their bad examples, till gradually they set bad examples themselves, and so became blind to the common declension.

The

There was a great and general declension among the professed people of God in Christ's day. They were extremely corrupt, both in opinions and practice. But the great majority thought themselves fast approaching to perfection, and the best viewed themselves as already perfect and blameless. Pharisees did; and Paul acknowledged that he was one of the number, and thought himself entirely blameless in point of obedience to the law. The case was, that both teachers and those who were taught, had mutually led one another into the most fatal errors and destructive practices. "They said to their seers, see not; and to the prophets, prophesy not unto us right things; speak unto us smooth things, prophesy deceits." They loved to hear the doctrines of men rather than the commandments of God, and to follow their own traditions, rather than the duties required in the Bible. And a perfect conformity to

their own traditions they deemed perfect conformity to the will of God. They all degenerated together, and therefore could not see nor believe that they had degenerated at all.

Moral declension has the same blinding and stupifying influence upon a religious people at this day. The minority follow the bad examples of the majority till they mix with them, and it is difficult to perceive any great distinction between them. If the great majority agree to disregard the Sabbath as holy time, or neglect family worship as an uncommanded duty, or neglect attending public worship half, or all the day, or disbelieve the Bible, or deny the essential doctrines of it, or neglect family government, or allow and practice vain and sinful and demoralizing amusements, or despise and oppose the vir tuous habits of their fathers, the minority inwardly approve and gradually follow the current of corruption. Is not this visible all over New England, and even among ourselves? Is there a fashionable evil among the multitude that the minority do not more or less approve, patronize and practice? Is it strange that moral declension is so little perceived, lamented, and restrained? The cause is obvious. The minority are blended with the majority, and they are all imperceptibly declining together.

4. If all men are naturally disposed to follow the multitude to do evil, then the rising generation are always in a peculiarly dangerous situation. They are the most inclined to follow examples in general, and bad examples in particular. They come into the world depraved and ignorant; and their depravity and ignorance concur to make them dependent upon others, to instruct and guide them through childhood and youth, until they come to years of maturity and self-direction. They are continually watching the examples of their parents, of their associates, and of all whom they deem wiser than themselves. And the great majority of all these are pursuing evil and setting evil examples, which are both agreeable and corrupting to the young. They are surrounded by dangers on every side and in every place. The great majority of their guides are unwise, unfaithful, and extremely deceptive. They are in imminent danger of growing up in ignorance, stupidity, and contempt of every thing sacred and divine; and of becoming prepared to act a nefarious part on the stage of life. This was exemplified in the generation that rose up after Joshua, and the elders that outlived Joshua. They brought on a dreadful declension, which continued through the times of the Judges, until the days of David. All children are in danger of being seduced and destroyed by bad examples, the descendants of the most pious and faithful parents not ex

cepted. They all live and grow up in a world that lies in wickedness, which they naturally love; and they are fond of following the examples of the great majority of its inhabitants. The rising generation in this place have fallen upon evil times, and stand exposed to be guided and ruined by the great majority of evil-doers. They are to be pitied, instructed, and guarded, as much as possible. They are not constrained, though persuaded, to follow bad examples. They are capable of seeing the distinction between right and wrong examples, and of following the right and shunning the wrong. But there is but one way to do it; and that is, to remember their Creator in the days of their youth. This way God has pointed out, and commanded them to take, as they value the happiness of their precious and immortal souls.

5. If it be criminal to follow bad examples, it must be far more criminal to set bad examples. Those who follow bad examples often act inconsiderately, and under very plausible and alluring motives; which, though they do not excuse them, yet extenuate and lessen their criminality. But those who set bad examples generally act deliberately, and with a design to deceive, seduce, and persuade others to follow them. They endeavor to make others believe that their examples are right, are reputable, and harmless. They employ their superior knowledge, superior art, and superior reputation, to persuade others, inferior to them in all these respects, to walk in the paths of the destroyer. This is an expression of the subtilty and malignity of the great deceiver, and partakes of the highest kind of criminality. Such persons do as evil things as they can; and are as wicked as they can be. They designedly exert themselves to the utmost to destroy the eternal, as well as the temporal good of their fellow men. God stigmatizes such corrupters in his word, with the highest marks of his abhorrence and detestation. What a black character has he given of Manasseh, and of Jeroboam the son of Nebat, who made. Israel to sin! And the Apostle Jude gives an odious and detestable picture of corrupters. He pronounces a dreadful wo upon them. He calls them, "Clouds without water, carried about of winds; trees whose fruit withereth, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever." This is a peculiar description of errorists, who corrupt and deceive men by their false and pernicious sentiments, as well as by their other evil examples. Of all sinners, corrupters of the sentiments and practice of others, are the most criminal; and stand condemned to the severest marks of God's everlasting displeasure.

6. If men are naturally disposed to follow the multitude to do evil, then every one in a state of nature has great reason to fear that he shall live and die in his present unsanctified and impenitent state. The great majority around are in such a state, and walking together heart and hand in the broad road to destruction. This is the case of the impenitent child, the impenitent youth, and the impenitent professor. You know that God has forbidden you to follow a multitude to do evil; you know that you always have, since you can remember, followed the multitude of evil-doers; you know that you still love to follow them, and that they love to have you follow them, and are constantly persuading you, by their words and actions, to follow them. What ground then have you to hope that you shall ever leave following them, till you die, and go into a miserable eternity? I speak to you, as capable of understanding truth as well as error, and good examples as well as bad examples. And with all your knowledge, and in the face of all divine prohibitions, warnings, and admonitions, it is your present intention to follow the multitude. What, or who then, can prevent it? You will not prevent it. You will not suffer others to prevent it. It is true God can prevent it; but what reason have you to expect that he will prevent it? He has threatened to destroy you. He is able to destroy you. display his glory by destroying, as well as by saving you. Your belonging to the majority will not help you to turn about, but powerfully tend to hinder you. What will you say when he punishes you?

He can

7. If men are naturally disposed to follow the multitude to do evil, not only in Europe, but in America, and not only in America, but in Massachusetts; is there not a great occasion for keeping this day of public fasting and prayer, and of keeping it sincerely? But who will or can keep this fast sincerely? The answer is plain. Not the majority, but a small minority. You are called to mix with the great majority in the duties of this day, because you have mixed with them before, in setting and following bad examples. Let each one ask himself, what have I done to bring on the present declension? Have I neglected this or that duty? Have I set, or followed, this or that bad example? You have all, serious duties to do. To repent-reform-and pray.

SERMON XXVI.

THE DISPLEASURE OF GOD WITH ALL WHO ARE PLEASED WITH SIN.

ANNUAL FAST, APRIL 5, 1822.

WHо, knowing the judgment of God, that they which commit such things are worthy of death; not only do the same, but have pleasure

in them that do them. - ROMANS, i. 32.

THOUGH Paul was the especial apostle of the Gentiles, yet he did not plant the first christian church in Rome, which was the metropolis of the heathen world. But he tells them in this epistle, that by what he had heard of their faith and purity, he had been led to pray for their spiritual prosperity, and to come to them and impart to them some spiritual gift. For says he, "I am debtor both to the Greeks and to the barbarians, both to the wise and to the unwise. So as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Greek.' But as he had been hindered, and did not know how much longer he might be hindered, from coming to Rome, he determined in the mean time to write this epistle to them, in which he gives them a clearer and more extensive view of the whole gospel scheme of salvation, than they ever had opportunity of gaining. Accordingly, he begins at the very foundation of the gospel, and proves the universal and total depravity of mankind, which exposes them to the everlasting displeasure of God. And to make this appear, he

describes the native character and condition of both Jews and Gentiles. He represents them all as involved in the deepest moral corruption, and as disposed both to do and to approve,