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will; the diforder of our minds, many times, is occafioned for want of them: And, great difquietnefs is occafioned in many families, for want of that peaceable temper, which my text fpeaks of.

DISCOURSE LXXXIV. The effect, intent, and iffue of religion.

PSALM. xviii. 21, 22, 23.

For I have kept the ways of the Lord: and have not wickedly departed from my God. For all his judgments were before me and I did not put away his Statutes from me. I was also upright before him and I kept myself from mine iniquity.

I

Am now to give you an account of the effect and demonftration of religion in the subject. If we would not be impofed upon, let us take just measures. The text tells us, what judgment we are to make of religion, and religious perfons: and by it, we may learn how to guide ourselves with judgment, in a matter of the highest nature, viz. if we proceed by the rule which in the schools we call a demonftration by the effect; which I take to be the best: as for inftance, if you come to prove there is a God; the best account is from the effect; prove the caufe, from the effect prove the being of a God, from the world that he hath made, and is his work: fo prove religion,

from

from its operation; a religious perfon, from what he does. And this is the way which our Saviour hath taught us: a good tree bringeth forth good fruit, &c. Mat. vii. 17. For, we are in great danger of making falfe judgment, both concerning perfons and things. This we often find, that the world esteems a perfon of a pleasant humour, and that hath a good affurance, a good put-off, and value for himself; especially if he be a man of a ready wit; and, that fuch a man shall meet with respect and reputation much above what there is ground for; and more a great deal than those that are of far greater worth, of higher improvements, and better fpirits. Thus are men efteemed, not so much from integrity and fimplicity; not from pureness of mind, and exact walking, according to the difference of good and evil; but as they comply with several mens fancies and opinions.

Now, I will make use of my text, to describe, and lay out a truly good man; one that is real in his religion; one that keeps the ways of the Lord, &c. and that keeps himself from his iniquity. And, the better to explain myself, I must observe to you in the first place, a different ftate of men; a state of wickedness and fin, when evil prevails and a state of religion, when goodness and virtue take place. And these two differ, in degree, as heaven and hell. (For it is a great mistake for us to think, that all of heaven, or hell, is hereafter; for both the cne, and the other, is, in meafure and degree begun here. For, heaven, and hell, are not fo much a place, as a state. They that are reconciled to God, in the frame and temper of their minds, and that live according to the law of heaven,

the

the everlasting and immutable rules of goodness, righteousness, and truth; may truly be faid to have begun heaven while they are upon earth. But, they who confound the difference of good and evil; and who care not to approve themselves to God; but do without difference or distinction: these are partakers of the devilish nature; and are in the hellish state.)

There may be weakneffes, failings, mistakes, misapprehenfions, fome errors in judgment and opinion; there may be falfe conceits, in fome things, about religion; and all thefe, within the fate of religion; where men are fubftantially honeft, and mean God, goodness, and truth; and live in all good confcience towards God. We read (Genefis xx.) how God did apologize for Abimelech, though he was not altoge ther without fault : for, he ought to have taken more care but yet he was innocent, as to the great tranfgreffian, Pfal. xix. 13. and, therefore, God faith, I know thou didst it in the integrity of thy heart. So St. Paul doth alleviate his perfecution of the faints, Acts xxvi. 9. I thought that I ought to do many things contrary to the name of Jefus of Nazareth. And, 1 Tim. i. 13. he faith, he obtained mercy, because he did it ignorantly, and in unbelief. Therefore we must conclude, that none of those things that I have named, come within the compafs of wickedly departing from God: but, all those that are fincere in their religion, may yet fay, I have kept the ways of the Lord, &c. And thus it is reported of thofe good men and women that are upon record in holy scripture. Zecha riah and Elizabeth are both faid to walk in all the ftatutes and ordinances of the Lord, blameless, Luke i. 6. Neither

Neither is this particular to them; but unto all good men. This is the testimony of all the worthies in the old teftament, that they walked before the Lord in integrity. And, this is religion, not in the notion only, and in fpeculation, but in power and in truth. Wherever it is lefs, or otherwife, it is with a double heart, not with a whole heart, as you read, Pfal. xii. 2. So in St. James, we read of a double minded man, Jam. iv. 8. Religion is not fatisfied with a bare profeffion and partial reformation. This may be for other ends and purposes; and not out of love to God, and righteousness. But, we must harmonize with the nature, mind and will of God; and find a difplacency and animofity in our fouls, against evil: and this, from the love of righteousness and goodness. And, therefore, to bring this home, being a matter of the greatest confequence, even that by which we must ftand or fall: I will tell you that this text is not verified, in any of thefe cafes.

First, In the case of fundamental ignorance.

Secondly, In the case of great negligence and carelessness.

Thirdly, In the cafe of voluntary confent to known iniquity.

I. It cannot be verified in the case of fundamental ignorance. I call it fundamental ignorance, in antwer to fundamental knowledge. For, there is a knowledge neceflary to make a man good. I will not take upon me to determine the least that may be but this is certain; there is some degree of knowledge neceffary to make a man good. Therefore, to instance in twa things that are fundamentally necessary to religion and

confcience.

I

confcience. If, To know that there is a God; and that we all ought to reverence, adore, and worship him. God hath made men to know, that he is; and, if they know that he is, they must know, that they ought to reverence, adore, and worship him. 2dly, They must have knowledge of thofe great crimes which are against Ged's honour; which are against the ftate of a creature; and unworthy in respect of God. And, this knowledge I hold fundamental, and indif penfible and muft be, wherever there is a capacity. And from this I can excufe none but infants, and idiets that are not come to the use of reason, or are deprived of it. All elfe may know that there is a God, and may know the great inftances of evil, such as murder, adultery, blafphemy, perjury, and the like. might add a third inftance; which yet I do not mention with the like evidence as the former; to wit, that there will be rewards and punishments in the next world: that God will fooner, or later, judge the world, and controul the wickedness of it, and reward. eminent virtue, and goodness. Such a belief as this, tho' it be not equally knowable to the other two ; yet it is knowable, and is neceffary for the encouraging of virtue, and difcouragement of vice, and wickednefs. This is the first thing. Those that are ignorant of the things that are fundamentally neceffary to religio, cannot fay that they have kept the ways of the Lord; and have not wickedly departed from God. For, thefe have wickedly departed from him, altho' they have no more than natural knowledge; and thofe principles, with which at first, God created man. For, these things are manifeft to all men: and all men are VOL. IV.