will this end in, unless we change our conduct? But then if we do, there is a 4th, Moft important obligation incumbent on us, that of tempering our zeal with mildness and charity. We ought indeed to contend earnestly for the faith*, whenever it is opposed: but in a manner worthy of it. Cruel actions, opprobrious words, inward ill will, unjuft bad opinion, are abfolutely forbidden us, even towards the enemies of the gofpel: and upon the whole, we do treat them with a moderation, which they are far from imitating. But ftill more gentle fhould we be to fuch, as believe christianity, but only misunderstand it: especially confidering, that we are just as liable to mistake, as they. And it is a melancholy confideration, that whilst one part of thofe, who profefs our religion, are fo cool about its general and effential interefts; most of the other are fo immoderately warm about their own particular fyftems and perfuafions. Not only the maintainers of established opinions are apt to judge hardly of the rigid oppofers of them, and they, to return it; but many, of greater latitude, cry out for liberty to themfelves, though they enjoy it to the full, with a spirit of persecution and whilft they claim an unbounded allowance for every new notion, will give none to thofe, who retain the old; but throw imputations or contempt upon them, without equity or mercy. What can be the confequence of this, but what we experience that the bitter things which we fay of one another, unbelievers, with feemingly good reafon, will fay after us: and when we have taught them to condemn the feveral forts of chriftians, and especially their teachers, as the worst of men, will, by a very plaufible inference, condemn chriftianity, as the worst of religions? How zealously foever therefore contending parties may hold fast what they profess; yet, violating the most indifputable duties by their vehemence for difputable doctrines, they provoke great numbers to fit loose to all profeffion; and do incredible harm to the religion, which they would ferve. For, let us try what methods we will, nothing can ever so effectually promote true faith, as joining to practife true charity. But however unanimous chriflians may be in other refpects, they will neither do honour to the gofpel, nor receive benefit from it, unless they are alfo careful, 5. To • Jude 3. 5. To be feriously and uniformly pious and virtuous. Yet, most unhappily, whatever elfe we differ in, we agree but too well in neglecting this. Multitudes call themselves christians, who feem never to have thought of any care of their conduct; but make a folemn profeffion of the pureft and holiest religion, that ever was; and at the fame time, throughout their live, do every thing that they are inclined to, and nothing elfe. Others that will obferve fome restraints, would find, upon a fair examination, that they follow their paffions, perhaps in as many or more cafes, than their principles; or, which comes to the fame thing, accommodate their principles to fuit their paffions. And even they, who have little of any bad inclination to lead them wrong, are very frequently led almoft as wrong by indolent compliance with bad cuftom. For from whence is it, that the generality of men form their rule of behaviour? Not from fcripture, or from reason: but from fashion and common practice; whatever they find people of tolerable reputation do, that they do likewife. When a farther step of wrong indulgence is publicly taken, they proceed to take the fame; or, it may be, one fomewhat lefs: the duties, which others throw off intirely, they practise rarely, and with indifference; the liberties, which others indulge without referve, they approach towards with hesitation and by degrees; but as the world goes on from bad to worse, they go on too; and imagine they are perfectly fafe, because they are a little behind. Now men should not indeed be fuperftitiously fcrupulous: but they should be confcientiously attentive to their hearts and lives; and reflect what ought to be done, as well as observe what is done. The gofpel forbids, inftead of recommending, conformity to the world; by no means with an intention, that we should be fingular in matters of indifference, but refolute against compliances unlawful or dangerous. Chriftians, far from being permitted to follow others into fin, are defigned to lead them into piety and virtue: to be the light, the falt of the earth: not to fet an example of ufelefs rigour, much less of uncharitable cenforiousness; but of punctual and impartial adherence to every rule, which God hath appointed by reafon or fcripture, and faithful endeavours to attain the great end of his appointments for without that, the exacteft outward regularity is empty form. Now the end of the commandment is charity', Rom. xii. 3. Matth. v. 13, 14. ty, out of a pure heart and of a good confcience, and of faith unfeigned*: a fincere fpirit of love and reverence towards our Maker, our Redeemer and Sanctifier; of juftice and goodness to our fellow-creatures, of reafonablenefs and moderation, with respect to the advantages and enjoyments of the prefent life; for in these things confifts our fitnefs for a better. This then is the real temper of chriftianity. And if we have either never felt it, or perceive ourselves declining and deviating from it; our hearts growing fond of worldly objects, and finking down into that fupine difregard to God and our duty, and a judgement to come, which is undeniably the prevailing, and likely to be the fatal, diftemper of the prefent age: our cafe and our remedy are plainly laid down in that awful exhortation to the church of Sardis: I know thy works; that thou haft a name that thou liveft, and art dead. Be watchful; and ftrengthen the things which remain, that are ready to die.-Remember, how thou haft received and heard; and bold faft, and repent. If thou shalt not watch, I will come on thee as a thief: and thou shalt not know what hour I will come upon theet. But then to do this effectually, we must obey the whole injunction of the text: and not only bold faft that which is evidently good, but, 6. and lastly, Abftain from all appearance of evil. It might be tranflated, from every kind of evil. But even then, the fenfe would be much the fame. For though doing what we know to be wrong is a groffer kind of wickedness: yet doing what appears to us wrong, though we are not fure of it, is a real kind: and, even were we abfolutely doubtful, still, if taking one course may be acting amifs, and taking the contrary cannot; the general rule certainly is, to lean always towards the fecurer fide: for why fhould we run into danger needlessly? And yet what numbers of miferable creatures are there, whom the obfervance of this one direction would have made happy who faw the fafe path, but would prefer the pleafing one; exulted in it for a while, then were ensnared of a fudden, and loft perhaps for ever! Nor is it pleasure only, but interest, power, vanity, refentment, every thing within us and around us, in its turn, that may endanger, our innocence, by tempting us to venture upon what we hope, but are not fatisfied, is lawful. Go not therefore in a way, wherein thou may VOL. II. 1 Tim. 1. 5. E eft fall be not confident in a plain way. Even fuch actions, as appear to us very allowable, yet, if they appear evil to others, it is, ordinarily fpeaking, both our prudence and our duty to abstain from, as much as, with tolerable convenience, we can. Whatever indeed, on mature confideration, we are fully perfuaded we ought to do, that we must do, let the world think as it will. But where we apprehend a thing to be only permitted: if the wife will difapprove it, or the injudicious mifinterpret it; if the good will be afflicted, or the bad rejoice at it; if rigid and warm tempers will be guilty of cenfuring us for it rafhly; or eafy and complying ones follow us in it, against their judgements; if our taking harmless liberties will encourage others to take finful ones: in short, if any how, by doing what otherwife we might, we shall induce any one else to do what he ought not: the great law of chriftian charity requires, that no man put a stumbling-block, or occafion to fall, in his brother's way; or do any thing, whereby he is grieved, or offended, or made weak. Showing this tender care neither to intice nor provoke a fingle perfon, if it can be avoided, into fin of whatever fort, but to please our neighbour for his good, to edificationt, is a precept, I believe, peculiar to the gofpel: or at leaft, hath fo peculiar a stress laid on it there, as to distinguish our religion, greatly to its honour, from every other inftitution of life, that the world hath known. After fuch an addition to all the reft, there cannot be a completer provifion imagined, by rules of behaviour, for the virtue, the peace, the eternal felicity of mankind. And therefore nothing remains, but what must depend on ourselves; that, having the beft and fulleft directions, the nobleft promifes, the most gracious helps, we think feriously, while it is time, what ufe we ought to make, and what we do make, of thefe advantages. The word of God will fhow us the first: our own confciences, if honeftly confulted, will tell us the latter. Happy are they in the highest degree, who can stand the comparison of the two: and happy they, in the next place, whom a deep fenfe, that at prefent they cannot, excites effectually to earnest fupplications, and faithful endeavours, that they foon may. I conclude therefore with the words following my text. The very God of Peace fanctify you wholly; and I pray God your whole fpirit, and foul and body, be preferved blameless unto the coming of our Lord Jefus Chrift§. Ecclus xxxii. 20, 21. Rom. xv. 2. SER Rom. xiv. 13, 15, 21. SERMON XLVI. THE MEANNESS AND FALSENESS OF THE COMMON EXCUSES FOR IRRELIGION AND IMMORALITY. LUKE xii. 57. Yea, and why even of yourfelves judge ye not what is right? THE HE duties, which God hath enjoined us, though reason, able and beneficial in the highest degree, are yet, through the depravity of human nature, and the prevalence of bad cuftoms, become fo unacceptable, that they are practised, as we must be fenfible, but imperfectly by the best, and very little by the largest part of the world. Yet avowedly to neglect doing what they ought, is too fhocking a behaviour to fit eafy upon the minds of men. Some plea therefore they muft find out, either to justify, or at least to excufe, their manner of life. And various are, and ever have been, the excufes, invented by the irreligious and immoral, not only to maintain fome. character amongst others, but chiefly to quiet themselves. Now of all thefe, one of the beft, if it were a true one, would be that of ignorance: not knowing that fuch and fuch things are incumbent on us. This appears to be a cafe, to which not only compaffion must have regard, but which even justice itself must acquit of guilt. And therefore it is no wonder, if many shelter themselves under fo favourable a pre tence. The lower part of mankind, in general, on almost every occafion, alledge, that they have not the advantages of education and instruction which others have: that they are not able, perhaps even to read that holy book, in which their duty is fet forth and if they be, yet the fame quickness to understand it, or leisure to study it, cannot be looked for from them, as if their minds had been improved by rules of reafoning and julging E 2 |