ments of a number of people affembled with a purpose of being joyous ; and what none would do alone, is not fcrupled perhaps, where the impropriety (which, by the way, deferves often a feverer name) is divided among a multitude. In fcenes like thefe, the clerical habit is a blot: the clerical character, a greater. There is nothing in uniformity with them. I would not be thought harsh I would not be thought uncomplying. The world, I know, is often shocked at hearing the precepts of the gospel opposed, in all their plainnefs, to the elegant fashions, which it adopts: and we are fometimes almost afraid, in our popular difcourfes, of opening gofpeltruths fo fully as we might; left by saying more than the times will bear, we fhould injure a caufe, which we wish to advance. Our bleffed Lord himself was often obliged to fpeak in parables. But let the world, if it please, be the deaf adder, which stoppeth its ears, there need be no apology furely for recommending gofpeltruths in the plainest manner to the minifters of the gospel.

But the clerical character may be a check upon improprieties,

I fhould

I fhould fear, not much. As we have the example however of our bleffed Lord, who kept company with publicans and finners, with a view to reform them; nothing farther can be faid, if this be the real motive: though to me it appears rifking more, than the probability of advantage will infure.

After all, my brethren, it may be an easy matter, in an age of licence, to fatisfy ourselves -if we make the comparison only with others: but I hope this is a kind of fatisfaction, and a kind of comparison, in which none of us would willingly acquiefce. We talk of fectaries, and novel teachers; and cry, the people have itching ears. Would to God, no blame in this matter may reft upon ourfelves! To fpeak with truth and candour, there does not feem, in general, to be fo much fimplicity, and propriety of manners amongst us, as there appears to be amongst feveral of our diffenting brethren.

But propriety of manners is the diffenter's chief fupport. It is his worldly engine: and therefore his motives may be as worldly as ours.

They may, or may not, for any thing we know. We have nothing to do with any motives but our own, It concerns us more to confider,

confider, whether certain truths lie not nearer home? Whether the established churchman deelines the beat of the day, becaufe his wages are double? Whether he fpend his fuperfluity on the vanities. of life, because those wages are abundant? or, whether his manners are more lax, because thofe wages are more certain? The harveft truly is plenteous, but the labourers are feu, was a complaint of great authority in early days-things are not mended, I fhould fuppofe, now. It is inconceivable how wrong the fpiritual affairs of a parish get in a little time. Habits of vice, and inattention to every thing ferious, make a quick progrefs. A few careless pastors, fucceeding each other, leave a parish in a state of heathenism; and it must be a work of time, and labour of length of time, of accumulated labour, to recover it from its fupineness. A generation may be loft; and no hope left, but in a rifing one-whereas, if the care of one minifter fucceeded to that of another, each uniting fimplicity of doctrine with fimplicity of manners, in a few years a great change might be wrought,

Thus, my brethren, I have given you my thoughts on a fubject-not very recondite in

deed;

deed; but very interefting. It is a ferious bu finefs-a business too, in which we have all voluntarily engaged. We have all put our hands to the plough-and we know the confequence of looking back. Let us then cheerfully proceed; evermore uniting our prayers with our endea vours, that God would, of his infinite mercy, grant, we may both by our PREACHING, and LIVING, SET FORTH his holy word, and SHEW it accordingly.

SERMON III.

MAT. iv. 1.

THEN WAS JESUS LED UP OF THE SPIRIT INTO THE WILDERNESS, TO BE TEMPTED OF THE DEVIL.

THE account we have of this tranfaction hath been thought by many an allegory, or facred fable: though I see not for what reafon. It is introduced as a plain fact in a plain hiftory, without any intimation that it is otherwife. It is connected alfo, as a real fact, with many parts of this history*. It carries the connection still farther; and very naturally unites the Old Testament with the New. The former fhews us, how the devil foiled the first Adam-the latter, how

*See 2 Cor. xi. 3.-1 Tim. ii. 14.-Theff. iii. 9.Heb.iv. 15.-Heb. ii. 18.—Rev. xii. 9.- Rev. xx. 2, &c. himself