selves, and all who are entrusted to our care, as may effectually prevent all similar operations of those causes in future. I shall conclude with some remarks, which, if they lengthen this discourse beyond the usual limits, will not be offensive to you, because they are extremely interesting to us, as members both of a reformed Church, and of a free State. It is not the business of this place to enter into intricate, or invidious discussions, of the motives which may have induced our legislature to have granted some late indulgences to our Catholic fellow-subjects. He is no friend to the peace of society, or to the true honour of religion, who rashly arraigns the conduct of his governors. We, therefore, trust that their tenderness towards the scruples of others, has been founded on principles not only of generosity, but of policy. We hope too, that in their future deliberations, they will pay no slight attention to the interests and credit of our own ecclesiastical constitution, with which indeed our civil rights are closely interwoven. If the opinions and manners of the present age be considered, infidelity perhaps is more immediately to be dreaded than popery. But whether the extremes of both, that is, whether superstition or atheism be most destructive to a state, is a question, which it will be time enough to examine with philosophical exactness when our choice shall be reduced to the one or the other of these dreadful alternatives. Happily this is not yet our case, and therefore we may be contented with thinking that the general prevalence of either would be ex tremely pernicious, and with watching not merely against the open advances, but the silent encroachments of both. I will not flatter you with vain promises of security. Under a pretended and an undistinguishing moderation towards the worst forms of religion, some men endeavour to gloss over a lurking indifference towards the best; and others there are who, in the excess of their attachment to their own tenets and ceremonies, entertain very harsh sentiments, and sometimes, I fear, harbour very wicked intentions towards all who differ from them. In one quarter we may think our liberty endangered from the intrigues and pretentions of popery; in another, the true principles of a free and regular government seem to have been misunderstood in no small degree, by some of those sectaries, who have been recently and justly admitted to the plenary and undisturbed enjoyment of all the privileges, which toleration ought to confer; in a third our police is threatened by the gloomy and intolerant spirit of puritanism. When therefore such is our critical situation-when so great a variety of jealous passions, and discordant interests surround us-when they, who dissent from us, are strenuously contending for all their just rights, and a part of them, it may be, aspiring to unjust dominion-when some of them are formidable to us from their fundamental tenets, and others from their increasing numbers and increasing influence, God forbid, that the Established Church should alone slumber in a state of thoughtless security, and shameless inaction. That Church is indebted for her existence, to the honesty and intrepidity of our first illustrious reformers-for her preservation, to the talents and virtues of their worthy successorsfor both, to the gracious and repeated interpositions of Providence. May her zeal therefore never languish into luke-warmness, nor her moderation degenerate into negligence and credulity. In our several stations we may all of us discharge such duties as will promote the happiness of the community, and the honour of the Gospel. The innocence of the dove is not incompatible with the wisdom of the serpent; for this reason, while we impartially, and even generously admit the claims of other men, we ought to support our own with firmness and alacrity; we ought to proportion our vigilance as well as lenity to the fluctuating exigencies of different seasons; and while we avoid the guilt of laying unnecessary burdens on the consciences of our brethren, we shall do well to resist all exorbitant demands, all wanton innovations, and all daring usurpations. If we abstain from illiberal invectives, and uncharitable constructions-if we sheathe our own sword, when we have repelled that which is lifted up against us; if we venture upon variance with those of our household only to secure and to perpetuate peace with them-if we avoid even the first approaches towards superstition and fanaticism-in a word, if we study the doctrines of Christ faithfully, aud diligently act up to his commands, the safety of our establishment will remain unshaken, and its reputation unsullied. By these means we shall extend the kindly influence of our religion, and promote the real glory of him who taught it. We shall in the one hand draw the most salutary lesson of moderation and charity from the awful prediction contained in my text; and on the other, by uniting the character of faithful citizens with that of sincere Christians, we shall accomplish the prayers and promises of those blessed spirits, who proclaimed peace on earth, and good-will towards men. 234 SERMON XXXI. TRINITY SUNDAY.* JOHN iii. 13. If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things? In order to give you a correct and connected view of the import contained in the words just now read to you, it will be necessary for me to illustrate some circumstances, and to explain some phrases which occur in the chapter of my text. Nicodemus was a ruler of the Jews, and the name by which he is designated was, you will observe, never applied to the chief priests, but to the persons who sat in the Sanhedrim, and over whom they presided. He seems not to have been actuated by impertinent curiosity in coming to Christ, or prompted by malicious perfidy; he confessed with apparent sincerity that Christ had done miracles, and he drew from it the just inference, that he came from God. Plain however it is, that he had not subdued many of the prepossessions which, in common with * 1816. |