duty which is fully expressed in saying, that man believeth unto righteousness: that is, by means of Christian faith, he becomes acceptable to God, and gradually improves in all piety and virtue.

Every one of our actions derives its value from the belief or persuasion, with which it is performed. Were we to do ever so good a work, without being moved to it by a good principle, we might be more useful, but we should scarce be better, than if we had not done it at all. But when we act from conviction of an inward obligation; if it be of morals, then we act virtuously; if of religion, piously. Therefore without faith of one sort, we can do neither: and in proportion as our faith is perfect, we shall do both. A mere sense of the fitness of moral virtue is no inconsiderable antidote against many sins. But religious faith hath unspeakable advantages beyond that which is moral only. For the serious persuasion of a witness, who seeth in secret*, of an omnipotent Sovereign, equally benevolent, wise, just, and holy, must inconceivably animate to every thing good, and deter from every thing evil.

Yet still, considering our native ignorance, and the original depravity which we find within; considering also, that by repeated transgressions we fail not, more or less, to inflame our passions and appetites, darken our understandings, impair our strength, obscure the prospect of all that we could hope for, and open a dreadful one of what we may fear: the faith of natural religion alone would leave us in a great measure undirected, unassisted, uncomforted; as the experience of all, who have been favoured with no other guide, hath always shewn. Nay, instead of ever giving in fact, the help, which from reasoning we

* Matth. vi. 6.

conclude it might, it hath always, in all nations, been overwhelmed with errors, both speculative and practical. But revelation amply bestows on us every thing we want; a plain and complete law of life, a most engaging example of perfect conformity to it, pardon of sin on most equitable terms, aid from above to do our duty, and eternal happiness for à sincere, though imperfect performance of it. How greatly we stand in need of these things, a little serious thought will make any one feel. Or if it did not, we surely must see, that God would not have offered them to man, by a method so extraordinary, as the incarnation and death of his Son, and upon the express condition of faith in him as the author of them, if there had not been strong reasons for it. And therefore whoever slights these appointed means of God's righteousness, must expect to stand or fall on the foot of his own*, without allowance : and will have nothing to plead hereafter against bearing the punishment of all his sins, but principally the capital and leading one, of a wilful and careless unbelief. May God incline our hearts to consider what we are, and to accept his mercy! For then, being justified by his grace, we shall be made heirs of eternal life t; be sanctified by the Holy Ghost ‡, and gradually perfected in every good work to do his will §: a state, not merely of outward regularity, but of inward purity, which our natural abilities themselves can hever attain.

But in order to this amongst other duties, we must join with our faith, as the text instructs us, II. An open avowal of it. For with the mouth confession is made unto salvation.

There is no part of the Gospel delivered in a more solemn and striking manner, than that, which three of the four Evangelists record, and one of them twice: Whosoever shall confess me before men, him will I confess also before my Father, which is in Heaven: but whosoever shall be ashamed of me and my words in this adulterous and sinful generation; of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father with the holy angels*. It could not be a slight cause, which moved him to speak thus: and there was evidently a very great one. He came to establish on earth a public profession of true religion, for a testimony to all nations. He intended his disciples for the light of the world. He formed his church to be as a city on a hill +, to attract the eyes, and direct the steps of bewildered travellers. Concealment therefore was utterly inconsistent with his design: and all who believed in him must acknowledge him. That persecution and death would be the consequence, he forewarned them, was to be no objection. They were neither to forsake the assembling of themselves together ‡, nor dissemble their faith, when separate; but to sanctify the Lord God in their hearts, and be ready to give an answer to every man that asked them, an account of the hope that was in them §.

This then being their case, what shall we think is ours? can it be allowed us, can we wish it were allowed us, to avoid bearing testimony to him, who hath redeemed us to God by his blood ||, when it will cost us only a little harmless contempt, and perhaps not even that? Or whatever we may wish, let us remember, that in his just-mentioned awful declara

Matth. x. 32, 33. Mark viii. 38. Luke ix. 26. xiii. 8, 9. + Matth. v. 14. + Heb. x. 25. § 1 Pet. iii. 15. Rev. v. 9.

tion, it is not being afraid, but ashamed of him, that he condemns: it is not the terror of a persecuting generation, but the scorn of a sinful and adulterous one, by which he cautions us not to be moved. If therefore we conceal, on account of that scorn, any part of our religious professions, we are guilty in the very particular, against which his sentence is pointed and more guilty still, if we slight it, without so much as this to excuse us; from mere indolence or humour; or because, resolving to be wicked, we will not acknowledge what binds us to be good.

But to see the obligation of this duty in a fuller light, let us consider in a distincter view, the nature, the reasonableness, the usefulness of it.

We are not required to make an ostentation of our Christianity; or to introduce even the mention of it to the irreligious unseasonably, but only when there is hope of doing good. None who is not well prepared in point of argument, should be desirous of entering into conversation about it with unbelievers. But especially the young and tender-minded should be very cautious of engaging in so unequal a combat, as that of ingenuous modesty against the profligate boldness of the scorner and the libertine. Or if at any time they are compelled to it, they should insist on the general proofs of Christianity, and not be drawn into debates on particular difficulties, which, probably they are not able to solve without help; but wave the present discussion of them, and apply for due information about them. Nay indeed, the fittest in all respects to contend for the faith should watch opportunities, not force them, lest they exasperate and harden men, instead of reclaiming them. And be the occasion of declar

* Jude, verse 3.

ing ourselves ever so proper, we should be careful not to do it with intemperate warmth; but always preserve the spirit of our religion, while we assert its honour; and express more concern for the impious and profane, than indignation at them; considering seriously the miseries, in this world and the next, which they bring upon themselves, as well as on those whom they seduce.

After guarding against these mistakes, what is the duty which remains? Only this, that without forwardness or affectation, without vehemence or bitterness, every Christian avow himself, in every becoming way, to be what he is; by constantly attending the public worship of God, renewing his baptismal vow in the solemn ordinance of confirmation, statedly coming to the holy table; and shewing, by the reverence of his deportment, that he doth all this as matter of conscience, not of form; by practising with simplicity and openness every other precept of his religion; and leaving no room to doubt, from what principle he acts: by abstaining from all ap pearance of evil * in his own behaviour and discourse, and approving it in that of others: by despising the contempt or hatred, which may fall upon him for such a conduct; esteeming as an honour the reproach of Christ; and choosing rather to suffer affliction, if he must, with the people of God, than to enjoy the pleasures of sin for a season †.

These are the things, comprehended in the confession, that Scripture enjoins. And is any one of them unfit to be done by us, or unworthy to be required of us, or too heavy a burthen to be laid upon us? And if none be, what have we to object? We cannot be neuters between religion and irreligion: ↑ Heb. xi. 25, 26.

* 1 Thess. v. 22.