T is generally agreed, that religion is IT I's spiritual Jervice; but fill, a per a : plexed and important question remains, what are we to think of the outward forms of religion? Are they useful or are they hurtful, to the interests of religion? - They have indeed been confidered as neceffary means of its subsistence: but the world, we are told, is getting rid, as faft as it can, errors: this notion too may of vulgar be of the number: number: there are many people, who confidently tell us that it is fo. -What are we to think upon this interefting difputed question? If we attend to the testimony of experience, we fhall find it entirely in favour of the former opinion. In fact, no religious fect has ever fubfifted without external forms. Thofe, who have railed against carnal ordinances with most vehemence, and profeffed to walk in the highest abstraction of the spirit, have confuted their pretenfions by their own practice. As foon as the fervor and rage of enthufiafm. has fubfided, they have found themfelves upon a footing with other men-compelled, by the common weakness of nature, to embody and affociate together under particular modes, for the purpofe of keeping up their tenets, and of detaching and diftinguishing themfelves from the reft of the world. THE neceffity is founded in the na ture ture of man. It is not pretended, that I know of, by any, than men are univerfally capable of being their own teachers and advifers. Religion, then, must be a focial concern; and if social, there must be some outward methods of communication. And outward methods of communication are nothing else, as I take it, but carnal ordinances, that is, outward modes, bodily actions, sensible expreffions of the inward fentiments and difpofitions. THIS therefore being the cafe, I think we may as well ufe the methods, which are appointed by the author of our falvation. If we must have outward means, we may as well make use of his means. They have this prejudice in their fa vour: He, who made us, may be fuppofed to know what is best adapted to the exigencies of our nature; and, if he is pleased to communicate any moral graces to us under the use of outward means, it is more probable, that his graces graces fhould attend the methods of his own appointment, than fuch as are invented by us in the wanton fpirit of innovation, or the frowardness of caprice. If we examine into the ftate of things around us, we fhall find that there is no period of life, where we ftand not in need of outward affiftance, in our moral, as well as we do in our animal capacity. I. THE care of virtue and religion begins, before we are capable of doing any thing for ourfelves. It begins, before reafon awakes, and exerts itself. Habit, though it fwells and enlarges, like a stream, as it difcends through life, yet has small and remote, beginnings, and often derives its fource from the most distant periods of infancy. Many little acts is the infant capable of, which, however unmeaning and mechanical in their first exertion, may be of the utmost importance in determining his |