SERMON XX. ON RELIGIOUS & MORAL OBLIGATION. MICAH VI. 8. He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God? As God is our Creator, he hath taken care to provide us with the means of being happy, or shewed us what is good, both for our bodies and our souls. The things which are necessary to the former part of our nature, are health, fortune, and the conveniences of life. These may be called natural goods, since they are adapted to promote our welfare, as sensitive and corporeal beings. They have been always esteemed as requisite ingredients in the composition of human happiness; and both reason and scripture concur in ascribing to them a certain value: nay, a great part of mankind seem to think them the most desirable acquisitions which they can possess.-But there are other things of infinitely greater value to us as rational, accountable, and immortal beings. These are such as may be denominated, intellectual and moral; or the goods of the mind. Such are knowledge and wisdom, to enlighten our understandings; and holiness and virtue, to purify our hearts. These are more excellent in their nature, than enjoyments of a sensitive kind; because they dignify and ennoble our souls which are our better part, because they render us truly respectable in the present world, and qualify us for happiness in the world to come. That we might be instructed in knowledge and virtuė, God himself hath become our teacher; he hath shewed us what is good, and what objects are best fitted to promote our felicity. He is the author of our nature, and alone knows what is necessary to render us happy; and it is therefore a most important privilege, that we are thus guided by the direction of such an unerring legislator. The manner in which God hath condescended to instruct us, is by shewing us what things are conducive to our advantage; and requiring certain duties, the practice of which is beneficial to our interest. These are summed up in the text under the title of justice and mercy to our fellow-creatures, and piety towards God; "what doth the Lord require of thee, but to do justly, to love mercy, and walk humbly with thy God?" This being the general outline of our religious and moral obligations; it will be well deserving our consideration to inquire more particularly into the nature of that chief good, which is here represented in the text, as comprehending the substance of human duty. In treating of this subject, it is therefore proprosed to explain, I. The means which God hath employed to shew us our duty, or what is good for us. II. The distribution of these duties here enumerated, as comprehending the substance of practical religion. III. Our obligations to perform these duties, from the motives furnished to us, both by reason and revelation. I. Various means have been employed by the Almighty, to instruct men in the knowledge of their duty. Our minds are so constituted, as to approve of some actions, and disapprove of others; which is therefore one means by which we arrive at the knowledge of what is good. We may suppose, indeed, that we have acquired our notions of right and wrong entirely from the revealed will of God, discovered to us in the sacred scriptures. But though these contain a more sure and perfect direction for human conduct, than could be deduced from the prin ciples of reason alone; yet that part of mankind who never enjoyed the instructions of divine revelation, are not ignorant of what is good for them. Accordingly, "the Gentiles which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; which shew the work of the law written in their hearts; their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing them." From this representation, it appears that the light of nature is a law, which God hath given to men his rational creatures, to teach them their duty, even though they are not favoured with the superior advantages of Christianity. By means of this intuitive perception of good and evil, the most ignorant and uncivilized barbarian is enabled to discover that some actions are right, and ought to be done; others wrong, and ought to be avoided. Thus, men in every nation of the world approve of justice and equity in their mutual transactions, while they detest fraud and villainy; prefer truth and fidelity, before falsehood and breach of promise; esteem gratitude for favours received; while they contemn one who is unmindful of his benefactors; regard with complacency those who shew compassion to the distressed, but consider as unfeeling such as are guilty of inhumanity or cruelty. And not only do mankind approve or disapprove the actions of others as commendable or blameworthy; they entertain the same opinion of their own conduct, according as it is virtuous or vicious. The dictates of conscience teach men to feel sentiments of selfcongratulation, when they perform acts of beneficence to others, or maintain the government of themselves. And when they are guilty of any act of perfidy, injustice and cruelty; or suffer their passions and appetites to transgress the bounds of moderation and temperance, they are equally ashamed of their behaviour, and experience the most exquisite sensations of remorse. Thus, the mind of every man is a law to itself, secretly warning him of what is good and evil; and suggesting by the sentiments which it inspires, that it is his duty to do the former, and abstain from the latter. The perception of right and wrong is so impressed upon the heart, that if we would follow the direction of our consciences in every respect, we might be infallibly instructed in the knowledge of good and evil. But not only does our conscience teach us, that some actions are right, and ought to be done; others wrong, and ought to be avoided; our own experience of the constitution of things is no less calculated to confirm the same conclusion. Thus, we soon discover, that if we practise temperance and self-denial, we preserve health of body and peace of mind; but if we indulge habits of dissipation and extravagance, we soon impair our constitution, and forfeit our happiness. Thus, experience teaches, that the former course of conduct is good, the latter evil.-In like manner, if we adhere to justice and equity in our dealings, we shall secure the confidence of every one with whom we are connected, and promote our respectability in the world; but if we make no scruple to take advantage of others when our interest is concerned; we shall become infamous in the public estimation, and none will trust their affairs to our disposal. Thus, we are taught by experience, that the practice of honesty is good, the perpetration of injustice evil. If we not only do justly, but also love mercy, and shew compassion to the distressed and afflicted; we shall both feel the most exquisite delight from the due exercise of the benevolent affections towards proper objects, and excite the good will of all within our reach; but if we shut up our bowels of compassion, and never open our hearts to relieve the needy, we shall feel a secret sense of shame for our narrow minded selfishness; and never receive the least mark of approbation from our fellow men. If, therefore, the self-applause of our own minds, and the esteem of others be desirable; experience teaches us how it may be attained, even by the practice of justice and compassion.-But not only are we required to do justly, and love mercy; we are no less enjoined to walk humbly with our God. That this duty also is good for us, experience teaches and confirms. Is not every man persuaded, that it is his highest interest to secure the favour and protection of that Being, on whom he depends for life and all its enjoyments; and that therefore piety and devotion is the first and greatest duty of every one, who would act as becomes his condition as a creature of that God who can either save or destroy him? And does not experience teach us, that if we commit ourselves to his direction, we may await all the events of life with joyful expectation, that they will be so arranged by our heavenly Father as to contribute to our good; but when we neglect to acknowledge him in all our ways, we feel secret anticipations of evils which may befal us from his avenging hand?. But not only does God teach us what is good, by inspiring our souls with the knowledge of right and wrong; we are also instructed in the same truths by the constitution of human society. Mankind have accordingly found it necessary, in order to promote the general welfare, to establish laws for preserving the peace and safety of nations and individuals. The design of all human laws is, to check vice and crimes, which the unprincipled might be disposed to perpetrate; and encourage the practice of every virtue which is " lovely and of good report." Accordingly, the profligate and abandoned are overawed and restrained by the dread of incurring the penalty of the laws, and taught that violence and iniquity cannot be committed by them with impunity; that mankind are ready to seize those who would infringe the rights, or despoil the property of the harmless and peaceable, and cut off from society such persons as will not live in an inoffensive manner. Thus, human laws are made for the lawless and disobedient, "for the ungodly and for sinners, for unholy and prophane, for murderers of fathers and murderers of mothers, for thieves, liars, and perjured persons, and if there be any thing that is contrary to sound doctrine." All laws both divine and human prohibit such actions as are injurious to the interests of society, and thus check the prevalence of immorality and wickedness. -But never were laws enacted in any age or country against the practice of righteousness and virtue; never were justice and equity in our dealings, mercy and compassion to the distressed, or piety and humility in the sight of God forbidden; they have been always encouraged by every system of legislation, which has been Ff |