and interest are on the fide of true reli- SERM. gion and virtue, this principle will as IX. effectually excite to a love and reverence of thefe, as it will, in contrary circumstances, to immorality and wickedness. It must be own'd it will to outward appearance. But this defireable ftate of things is likely to happen but feldom, the generality of the world being too frequently in the wrong, with refpect both to their opinions and practices; or if it fhould happen, men would entirely lose the merit of their affected concern and zeal for virtue and piety, because of motives from which it flows. For nothing can render either our enquiries after truth, or the performance of religious duties properly laudable, but their being the matter of our free choice, and our acting from fuch difpofitions, as have a tendency to the fame conduct in all circumstances. that virtue, on the contrary, can be worth but little, which in times of profperity, and when it is countenanced and upheld by the influence of authority, and by public favour, only feems to flourish, and does not fpring from its genuine principles; but fades and languishes, and entirely dif VOL. I. e appears,

And

SERM. appears, as foon as 'tis brought to a trial. IX. Having thus confider'd the fnares and temptations, fatal to religion and fincerity, which attend the fear of man, when it is a predominant and governing paffion. I proceed,

In the third and laft place, to offer fome remedies against it.

And,

ft. Let us maintain and improve in our minds a strong sense of the neceffary difference between good and evil. For if we are firmly convinc'd, that there is a fixed and eternal law for the conduct of all rational beings in the nature of things, which cannot be alter'd by custom and opinion, nor by any authority whatfoever, no not by that of God himself, we shall not be eafily perfuaded to violate the rules of our duty, upon any confiderations. Men who think loosely may be apt to imagine, that the obligations of virtue are not fo ftrict and indifpenfable; and perhaps, that God will excufe a deviation from 'em, when they are forced to it by reproaches and perfecutions: But had they enquired into the true grounds of morality, they would have found that its obligation is immutable, and confequently,

that

that where there is a wilful departure from SERM. it, nothing can poffibly recommend us to IX. the divine favour. And thus a more fteddy regard to religion would prevail, and the fear of man proportionably decrease. To this remedy against it, let us add,

2dly, A becoming fenfe of the dignity

of our nature.

This can only be fupported by an inflexible adherence to the rules of virtue and true goodness; but, by improving in thefe, we are capable of advancing to a God-like perfection. And fhall we dishonour and obfcure our rational powers, by enflaving 'em to vice and wickedness? This thought, made habitual to our minds, would fuftain our refolution against all the terrors of the world; this thought, I fay, that we have the honour to be formed after the image of God, and that as long as we maintain our moral rectitude, we continue to refemble him; and, efpecially, that by being stedfast in our duty, in spite of all oppofitions and difcouragements, we imitate the greatest and most exalted part of his character, his conftant and invariable good

SERM.
IX.

3dly, Against the vice pointed at in the text, the wife man advises as a remedy, in the latter part of the verse, truft in God: the fear of man bringeth a fnare, but whofo putteth his trust in the Lord, fhall be fafe. For if we firmly believe the wisdom and goodnefs of his overruling providence, that he orders all things for the best, and with a design to promote the general happiness; and that all the evils we fuffer for righteousness fake will be abundantly compenfated, and turn, in the end, to our unfpeakable advantage; this ought, in reason, to moderate our fears,

diforder of our
to all events.

compofe the hurry and minds, and reconcile us And accordingly, we find this ferene and pious difpofition in the holy Pfalmift, who expreffes himself thus, with an air of fecurity and triumph: The Lord is my light, and my falvation, whom Ff.cxviii.fall 1 fear? The Lord is the ftrength of my life, of whom shall I be afraid? and again, the Lord is on my fide, I will not fear what man can do unto me.

P.xxvii. 1.

Finally, as the most effectual remedy against the fear of man, let us cultivate a fupreme reverence of God. These two

are

IX.

are abfolutely inconfiftent, and cannot SERM. fubfift together: For as the fear of man destroys our due regard to the divine majesty, the true fear of God will limit, and reduce within reasonable bounds, the dread of our fellow creatures.

Let us,

therefore, by frequent meditation, fix in our minds a lively idea of his abfolute perfection. Let us contemplate his spotless holiness, strict impartial justice, infinite power, and boundless wisdom, in order to excite the higheft poffible awe and veneration of him. Let us ferioufly confider that he is the Author of our being, and of every thing we enjoy, that we are neceffarily dependent upon him, that our happiness and mifery are entirely in his power, who has univerfal nature at his command, and is the fovereign uncon. troulable difpofer of all events; and, confequently, that his favour is our life, and his displeasure the most dreadful of all evils. And if we are afraid of the reproaches of ignorant, prejudiced and finful men, how much more strongly should we be concerned to prevent his having an ill opinion of us, who is the greatest and best of beings, and whofe judgment is always accord

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