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2dly, Let us make a Distinction, where SERM. V. there is a Difference, between a modeft Doubter, who offers his Objections with an ingenuous Candour, and an infolent Scoffer. I mention this rather, becaufe Free-Thinking, if we may judge from a late Instance, appears to be little elfe, than a Permiffion to talk and write loosely and petulantly on every Subject; without being confined to the Severity of clofe Reasoning, or the Restraints of common Decency, upon any Point, however facred. A late Piece of this Kind is made up of three of the basest Ingredients, that can enter into the Compofition of any Man, or any Writing: Difingenuity, ludicrous Impiety, and Dulness. And the Author has Recourfe to thofe Arts, which would expose any Cause (but Infidelity, that needs them) and any Person (but an Infidel, that makes use of them) to univerfal Contempt. But He knew what He was doing. To put Men by ftrict Reasoning, into a ferious Frame, and fedate Compofure of Mind, is not the Way to propagate Irreligion: Seriousness and Thoughtfulness being the Soil, in which Religion grows and thrives. To propagate Irreligion effectually, you must endeavour to diffipate all Seriousness and Thoughtfulness, by giving Things a ludicrous Turn. The Force of Religion is loft by betraying the Mind into Levity, by lewd Buffoonery and ill-bred Drollery.

2

SERM. V. Drollery.

Such Perfons are either to be

fharply rebuked; or, what is fometimes better, entirely neglected: while the candid Objector is to be answered with that Spirit of Meekness, which becomes the Followers of the Lamb.

Laftly, Let us confider, (and may the Confideration fink deep into your Hearts!) that whereas it is a controverted Point, whether a virtuous Heathen or Mahometan may be saved in their respective Religions; it is a confeffed Point, as has been often obferved, and cannot be too often obferved, that an Immoral Man cannot be faved in any Religion.

SERMON VI.

The Being, Nature, and Offices of
Evil Spirits confidered.

I PET. V. 9. latter Part.

Your Adverfary the Devil, as a roaring Lion, walketh about, feeking whom be may devour.

N difcourfing on which Words I fhall, SER M.

IN

It, Confider the Being, Nature and' Offices of Evil Spirits. And,

IIdly, Make fome Inferences.

MAN has little Reafon to think, that He is the Master-piece of the whole Crea→ tion; or, that the Fulness of God's Power and Wisdom is exhaufted upon a weak, frail, impotent Creature, that is probably the lowest in the Scale of reasonable Beings. It is much more confiftent with God's Attributes to fuppofe; that we, who are next to the Beasts that perish, are far from

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VI.

VI.

SERM. making the nearest Approaches, without any intermediate Order of Beings, to an all-perfect Deity; that, as the Chain of Beings defcends uninterrupted from Man to Brute, from Brutes to imperceptible Infects; so it afcends, by a beautiful and regular Gradation, from Man to Angel, Archangel, and all thofe thousand thousands that stand before God; and the ten thousand times ten thoufand that minifter unto Him. The Tranfition in this Poem of Nature, from one Kind to another, being fo extremely fine and delicate, that we fcarce know where the one ends, and the other begins, Yet the Dignity of the nobleft of those Beings bears no more Proportion to His, who dwells in unapproachable Glory, than a gilded Cloud, on which the Evening Sun has impreffed its Beams, and enriched with beautiful Stains of Light, does to that great Abyss of Light, from which it derives it's reflected Beauty. He can still make Beings, which fhall as much furpass Archangels of the highest Class; as an Archangel of the highest Class furpaffes the moft defpicable Infect. For every finite Creature, how great foever, must be infinite Defcents beneath an all-perfect Being.

The World is one large univerfal Kingdom divided into feveral Provinces; where there are Diverfities of Beings and Adminiftrations, but the fame God which worketh

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all in all. God's manifold Wisdom may SER have diversified the wide Expanfe of the VI. Creation with Variety of fpiritual, fuperior Beings, of whofe tranfcendent Powers and Faculties we, whofe Knowledge is widely disproportionate to the whole Extent of even material Beings, have no more Notion, than a Reptile has of the Faculties and Wisdom of a Man.

The Query is, How Beings ennobled with these Distinguished Abilities, could fall from that Eftate in which they were placed, and plunge themselves into an Abyss of Woe. To this it may be answered; That it is probable, all Kinds of rational Beings as well as we, have their State of Probation; That an uninterrupted, everlasting Enjoyment of unallayed Happinefs, Virtue, Truth, is too great a Prize to be attained without any antecedent State of Trial; without any Difficulties proportionable to the Strength of their Nature, to call forth their Worth, and put it to the Teft. And if they had Difficulties correspondent and fuitable to their fuperior Strength; it is no difficult Matter to fuppose, they might be foiled and overcome by them, before they were in a confirmed and established State of Goodness.

The Scripture makes Pride the Caufe of their Fall: a Fault from which the

brighteft Geniuses are not always the

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M.

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