charges every one with that sin of others, which they see and approve. God says to the sinner, "When thou sawest a thief, then thou consentedst with him;" implying that he was guilty of the theft, which he approved of in the thief. And every one knows that this holds true of a gang of thieves; each one is guilty of every theft which he knows any of the company commits. But we find in scripture a still more striking illustration of this point. At the solicitation and approbation of the children of Israel, Aaron made a molten image, or golden calf, for the purpose of religious worship. This was an heinous sin in Aaron; but the people were as guilty as he in approving of it. And God punished them as severely. It is said, "The Lord plagued the people, because they made the calf which Aaron made;" and about three thousand of them fell that day." Those who take pleasure in seeing other men sin, are guilty of all the sin they see committed and approve of. And the approvers are often more guilty and criminal than the actors. Parents who allow their children to swear, are more guilty than their children that swear. Parents who allow their children to profane the Sabbath, are more guilty than their children that profane it. Parents who allow their children to game, are more guilty than their children that game. Parents who allow their children to attend balls and haunt taverns, are more guilty than their children that do these things. Executive officers, who see and approve of those who break the laws of the land, are more guilty than the actual transgressors. The reason is, that in all these cases, the approvers know more than the actors, and are under stronger obligations to disapprove, condemn and restrain those who are under their care, instruction and government, than the transgressors are to refrain from their evil courses. And where there is no such mutual obligation to govern and to obey, those who see others do things which they know are displeasing to God, and take pleasure in seeing such things, are as guilty as those who do them. Those who do not neglect public worship themselves, but approve of others in neglecting it, are as guilty as the neglecters. Those who do not go to hear erroneous preachers, but approve of others in going, are as guilty as those who go. This will apply to all similar cases. But if this be true, how much more guilty are mankind than they are apt to imagine! They are guilty not only of their own actual transgressions, but of ten thousand transgressions of others, which they never committed.

5. If men are guilty of all the sins which they know and approve of, then we may see what it is to be guilty of national sins. It is to approve of those sins, which the majority of a nation commit and approve of. And, in this view, it is easy

to see that one nation may be guilty of the sins of another nation. Our nation may be guilty of the prevailing sins of Britain, or of France, or of Europe, Asia, Africa, and South America. One state may be guilty of the sins of another state; one country may be guilty of the sins of another country; one town may be guilty of the sins of another town; one parish may be guilty of the sins of another parish; and one family may be guilty of the sins of another family. And when the majority of a nation approve of any sins, those sins are properly national sins. Now let me ask, do not many and great national sins abound among us? Do not the great majority of our nation approve of Sabbath-breaking, profane swearing, gaming, intemperance, prodigality, neglect of public worship, heresy, and every species of licentiousness? I do not mean, that the great majority actually commit these national sins; but do they not approve of them in our larger cities, in our larger towns, and in our smaller societies? Does not our nation approve of oppression in one form, and slavery in another? And do not the great majority reject the gospel in one form or other; which must, after all our high pretensions, characterize us an irreligious and degenerate people in the eyes of God and man?

6. It appears from what has been said, that the people in this State have great cause of humiliation, fasting, and prayer, this day. Though they were once the freest from national sins of any state in New England and America; and though they have had the greatest variety of religious means used with them, to restrain, reform, and make them holy and virtuous; yet they have rapidly and notoriously gone down with the current of moral corruption for twenty or thirty years past. Many do those things which they know are displeasing to God, and many more approve of other men's sins, which fastens a great load of guilt upon them. Indeed, men of all ages, of all classes, and of all conditions, are guilty of national sins, and have contributed to increase the weight of national guilt, and to spread the general corruption of the nation. There is too much reason to think that national sins are committed, and not only so, but approved of, in every town and religious society in this Commonwealth. And it is owing to the united feelings of those who do things which they know are displeasing to God, and of those who approve of such things, that it appears morally impossible to bring about a national reformation. If none in the nation would approve of those who knowingly and externally disobey God, the disobedient might be easily every where reformed. If none who are not Sabbath-breakers, nor profane swearers, nor tavern-haunters, nor gamesters, nor in any respect licentious, would approve those that are, these

might be easily reformed by our legislators, our executive officers, and our public instructers in religion. But reformers have little power, and less fortitude, zeal, and resolution, to reprove, condemn, and suppress national sins, which, though not committed, are allowed and approved of, by the highest in power, in learning, in wealth, in reputation and influence. The visible and actual transgressors generally in every state, and in every town, and in every village, know who are their approvers, their patrons and protectors; which inspires them to bid defiance to all reformers, whether parents, masters, civil officers, or religious instructers. Now if this be a just representation of this State and of this nation, is there not abundant reason for all the people in every religious society to meet together for the solemn purpose of humiliation, fasting, and prayer? Ought not our religious assemblies to be crowded with transgressors, penitents, and reformers, on this day required to be set apart for these duties? But is there any reason to believe that the houses of God are now crowded with those who need to be in them? If not, what is the loud language of their conduct? You have been solicitous to know whether the meetings in this State were crowded on Monday last. Why? Because you thought the object of meeting was interesting and important. But will you be as solicitous to know whether the meetings on this day have been full and solemn? Or will you be solicitous to have it known whether this house was crowded and solemn, or not? It is probable you will not. But why? Because the object of the meeting was of no great consequence. These are and will be the feelings of all those who mean to do things which they know are displeasing to God, and of those who mean to approve of them. Your services this day, then, you have no reason to expect God will approve, but condemn; and instead of going down to your houses justified as the sincere penitent did, you will go home under a greater weight of guilt, and a heavier condemnation.

I now turn to those who have sighed and cried on account of the national sins which abound in this and other places. Though you cannot wholly excuse yourselves from having any share in the national guilt, yet you will lament and mourn for it, every family apart, and every person apart. And though you despair of a reformation through men or means, you will trust in God to carry on his own great designs here and in other places through the nation. He has not removed his candlesticks out of his churches, nor every where withdrawn the sanctifying influences of his spirit. He can reform a whole nation, as he from time to time did his ancient chosen people. And your services may have a powerful and happy influence in

drawing down blessings upon this place and upon this nation. If ten righteous men in this one place, and fifty in another place, and an hundred in another, should sincerely humble themselves, and cordially unite in praying for the converting, sanctifying and reforming influences of the divine spirit, their fervent, effectual intercessions would avail much to move God to arise and plead his own cause in this place, in this State, and in this nation. It is the very design of a day of public fasting, humiliation and prayer, to unite the hearts of all good men to call upon God for civil and religious, public and private blessings. General reformations always begin with individuals. It is not necessary however for individuals here to know how many will this day keep such a fast as God has chosen, in order to know and do their duty; though it be animating to believe that many are united with them. They know that the present state of this people, and especially of the rising generation, seriously calls for the prayers and exertions of the friends of God to promote their spiritual and eternal interests. The godly here are generally the aged, and if they have any thing to do for the young they must do it soon. Will you not adopt the resolution and language of Samuel in a similar case: "God forbid that I should cease to pray for you?"

SERMON XXVII.

THE DEPARTURE OF A PEOPLE FROM GOD.

ANNUAL FAST, APRIL 6, 1823.

WHY then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. —JER. viii. 5.

THE Israelites were the peculiar people of God, whom he more highly favored than any other people in the world. He had peculiar reasons to expect that they would cleave to him, and pay a cheerful and constant obedience to the commands which he had given them for their good. It seems strange that they should ever forsake him, and stranger still that they should perpetually backslide, and refuse to return. He directs the prophet to go and tell them in his name, that their conduct appeared to him very unaccountable. "Moreover thou shalt say unto them, Thus saith the Lord, Shall they fall and not rise? shall he turn away and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? They hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented of his wickedness, saying, what have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed time; and the turtle, and the crane, and the swallow, observe the time of their coming: but my people know not the judgment of the Lord." Thus God the searcher of hearts represents his own peculiar people as bent to backsliding from him, notwithstanding all their solemn professions of love and obedience to him, and notwithstanding all the external forms of religion which they generally maintained and preserved amidst all their backslidings. This description will apply to any other religious people who are backsliding from God, and warrants us to say,