f i:^ 5^ 03 1:^. ^£^ s:^. "^2- OF THK AT PRINCETON, N. J. x> o IV ^'VT X o ;v on- SAMUEL AGNEW, OF PHILADELPHIA, PA. ■^/^z. ©S. ^ClA/d^ J(!^fi^^§3 Section. 3<^./:-0 1 'D Booh,,-, !j / \ \.^ »1 ^ ''s « .. » V'.l ^*n^\ DISCOURSES O N PERSONAL RELIGION. BY SAMUEL STENNETT, d. d. THIRD EDITION. Ti S-£Aj]ej Koyi-Km vj/u;^aj ^X""! 'i aAc^yuv ; Aoyixwv* Tj'vwt M.ANTON. Lib. n. LONDON: PRINTED Br SrE jI^D Ijilf^i AND SOLD BY C. DILLT, POULTRY; Ti CADELL, ]VN. AND W. DAVIES, STRAND; W. BUTTON, P A r E R-NOST ER- ROW; AND T, KNOTT, LOMBARD-STREET. M.DCC.XCVI. ADVERTISEMENT OF THE EDITOR. TH El following Discourses on Personal Religion are well known in the chrif- tian world, and have long been held in very high efleem by good men of different denominations. The pious Author of them, as to this world, is now no more. He refts from his labors, and his works do follow him. The important principles they contain, were the happy means of comfort- ing and animating him, during a miniftry of near half a century. By thefe he was enabled, with no fmall degree of reputation, to difcharge the various duties to which he was called ; and leaving a teflimony behind him to the truth, to finifl"! his courfe with joy. The heavy lofs fuf- tained in conlequence of his removal by the writer of thefe lines, who flood in the near rela- tion to him of an only fon, and who had the honor, as he (hall ever confider it, to affifl him for feveral years in the work of the miniftry, A 2 is iv ADVERTISEMENT. is not eafily to be conceived. Under a difpen- fation of Providence fo peculiarly painful, though not without its alleviating circumftances, how exceedingly difficult to fay, " The will of the " Lord be done." The difcourfes which compofe this volume "were iirft publiflied in two volumes o6lavo. In order afterwards that they might obtain a more extenfive circulation, and with the bleffing of God be rendered more generally ufeful, they were reprinted in two volumes in twelves. This Edition which is now nearly, if not entirely fold off, was to be procured at one half the price of the former. It has been wifhed however, that as the oclavo iize was the mofl defirable, all the difcourfes might be comprized in one volume of that fize, and fold at a medium price. This is what has now been done, and it is the earnefl prayer of the Editor, that they may conduce to the fpiritual advantage of all who read them. It has been much wifhed that a few Memoirs of the Author might be prefixed to this volume. Perhaps at a future feafon, other of his works may be reprinted ; or Ihould circumftances in time to come admit of the Editor's gratifying the ADVERTISEMENT. V the Author's friends and the world at laro-e. with fome of the Sermons he has left in ma- nufcript, he fhall not be backward to publifh them. The fubjedls treated of in this volume are of infinite importance. The chara6ter of a true convert is here delineated ; the path to be pur- sued by him in his progrefs towards Heaven is pointed out ; he is comforted under all his diffi- culties and difcouragements ; and at length in- troduced to the manfions of eternal happinefs. — r The reader is earneflly requeued attentively to perufe and diligently to confider the following difcourfes, and having fo done, fervently to im- plore the divine blefling upon them. A3 TQ TO THE CHURCH OF CHRIST MEETING IN LITTLE WILD-STREET, J.1NC0LNS-INN-FIELDS. My dear Friends, THE intimate relation which hath now for many years fubfifted between you and me, will not allow me to doubt to whom the follow- ing difcourfes fliould be infcribed. And, though I mean not by this addrefs to make you account- able for their many defe6ls, yet I am happy in thus venturing them into public view through your hands, as it gives me an opportunity of ex- preffing the fenfe I have of your candor and A 4 afFedion viii DEDICATION. affeflion towards me, and the concern I feel for yourbeftinterefts. The fubje6l, you are fenfible, is infinitely mo- mentous ; though alas ! ftrangely mifunderftood by fome, defpifed by others, and negleded by moft. I cannot doubt therefore but this attempt, in a dependance upon the divine bleffing, to explain the nature and eflablifh the authority of real religion, to awaken the attention and conciliate the regards of men to it, and to aflift the Chriftian in the experience and pradice of it, will meet with a favourable reception, my Friends, from you. For the connexion of the difcourfes I refer you to the contents, or rather to the clofe of the lafl: fermon of the volume, where you will find a brief recapitulation of the whole, I have only to add, that as I trufl you have already received fome benefit from the delivery of thefe fermons in public (a refiedion whicfi .gives DEDICATION. Ic gives me no fmall pleafure) ; fo I am not with' out hopes that they may afford you fome farther profit and entertainment in your families and clofets. To which ends I affure myfelf of the chearful concurrence of your fervent prayers to God with thofe of Your moil: affedlionate Friend, and Servant, in the gofpel of Chrifl, Hatton-Gardcn, pa. 30, 1769. SAMUEL STENNETT. CON. CONTENTS. DISCOURSE I. Page The Nature of Religion. In Three Parts. 1 Cor. Iv. 20. •■Tfj£ kingdom of God is not in word, but in j^ower, t DISCOURSE II. The Reality of Religion, In Three Parts. 2 Tim. iii. 5. "Denying the power. 2$ DISCOURSE III. The Samenefs of Religion, In Three Parts. 1 CoR. xii. 13. -And have hem all made to drink into cnefpirit, 50 DISCOURSE IV. The Importance of Religion. In Three Parts. Luke x. 42; -One thing is needful,— ^^^ 74 DIS« xii CONTENTS. DISCOURSE V. The Difficulties attending Religion. In Three Parts. Matth. xvi. 24. Thenjaid J ejus unto his difdpks. If any man will come after met let him deny hijnjelf and take up his crofs^ and follow vie. Page 6^ 99 DISCOURSE VI. The Difficylties of Religion furmounted. In Three Parts. Matth. xi. 30. For my yoke is eafy, and my burden is lights 535 DISCOURSE VII. The Pleafantnefs of Religion. In Three Parts. Prov. iii. 17. Her ways are ways of pleafantnefs ^ and all her paths are peace* 165 DISCOURSE VIII. The Fruits of Religion. In Three Parts. RoM. vi. 22. Te have your fruit unto hoUnefs. 195 DIS- CONTENTS. xiii DISCOURSE IX. Page The Divine Origin of Religion. In Two Parts. James iii. 17. — T^f w'jfdom that is from above. 253 DISCOURSE X. Chrift the grand Medium of Religion. In Three Parts. Eph. ii. 10. Created in Chrijl Jejus. 277 DISCOURSE XI. The Means of Improvement in Religion. In Two Parts. 2 Pet. iii. 18. Bui grow in grace," ■ ■ 3®" DISCOURSE XII. Improvement in Religion the Fruit of a divine Influence. In Two Parts. HOSEA XIV. 5. / will be (fs the dew unto Ifrael. 33 ^ DIS. m CONTENTS. DISCOURSE XIII. Page The Ufe of Religion in a Time of AfHiclion. In Three Parts. Psalm xlvi. lo. Bt JiUlj and incw that I am Gcd : 35'7 DISCOURSE XIV. Perfeverance in Religion the Chriftian's Duty. In Two Parts. I Judges viii. 4. * Fair.ty yet pur filing. -—^-^ y^% DISCOURSE XV. Religion ai abiding Prineiplc. In Two Parts. Philippiavs i. 6. Belr.g ccrrfdent cf thii very things that he zuhich hath hegun a good zvirk in you, will perform it until the day if fefus Chriji. ^ ' ' - 423 DISCOURSE XVI. The Ufe of Religion in Death, In T.vo Parts. PsALV xsiii. 4. Tea though I -juali through the valley of the fhadrju of death Ituillfar no evil : fr thou art with me^ thy rod and thy Jicff they comfort me, 4.6 1 DK- CONTENTS. « DISCOURSE XVII. Page The final Confummat'ion of Religion in Heaven. In Three Parts. Romans vi. 22. —^27;^ end everhjilng lift, 488 DIS« DISCOURSE I. THE NATURE OF RELIGION. .r%- VH0PEf(7F7^/'^• PART 1.^1 1 Cor. iv. 20. ' " 7%e kingdom of God is not in word, hut in power. WHEREIN religion confifls is an inquiry which hath juftly challenged the attention of mankind, in every age, and in every part of the world. But (o various are the opinions which have obtained upon this Important fubjecb, that he who hath not entered into the fplrit of the thing itfclf, would be almoft tempted to judge it ImpofTible to afcertain the true na- ture of It, with any degree of clearnefs and precifion. And yet, admitting that there is fuch a thing as religion, nothing is more evident than that it mull be capable of a full and clear defcription. And whatever difficulties may be fuppofed to attend the explanation of this point, yet if men would but foberly liften to the dictates of reafon, together with the concurrent teftimony of fcrip- ture and experience, they would not find It fo hard a tafk as they imagine, to acquire at leall fome general notions about it. What I propofe therefore in this dif- courfe is, to give you a brief defcription of what I apprehend to be the true natm-e of rehgicn. And B whether 5 The Nature of Religion. whether vie are, or are not ourfelves interefted In this divine blcfling ; yet, I perfuade myfelf, this account of it will fo far approve itfelf to the judgment and con- fciences of men, as to oblige them to acknowledge, that it is an obje6l mod deferving of their' attention. This defcription then I fhall ground on the paflage now before us, which at once partakes of all the beauty and variety of a moft exprelTive figure, and of all the ftrength and perfpicuity of the plaineft language. The kingdom of God is not in word, but in -power. The apoftle, you will find by looking back a few verfes before the text, had propofed himfelf to the Corinthians as their example, offering it both as an cxcufe for this freedom, and as an argument to conci- liate their regards, tJiat he was their father, having in Chrift J ejus begotten them through the gojpel. And left, in his abfence, the lively impreffion which his do6lrine and manner of life had made upon their hearts, Ihould in any degree be erafed, he tells them, he had fent Timothy to remind them of his ways in Chrift, But they were not from hence to conclude, as fome of their falfe teachers had infinuated, that he did not defign him- felf to come among them. For, "fays he in the verie preceding the text, I will come unto you Jhortly, if the Lord will. And he adds, / will know, not thefpeech of them which are puffed up, but the power. " I will judge *' of the pretenfions of thefe new apoftles, not by their " words, their confident talk, or their infinuating man- ** ner of addrefs ; but by the power, the miraculous " proofs they have to bring in vindication of their " miflion. For the kingdom of God is not in word, but " in power. The Chriftian difpenfation owes its exift- '^ cnce and fupport, not to human wit and eloquence, *' but to the exertion of divine power and grace." But as the fpirit and tendency of any one's doftrine, lis well as the miraculous powers he may claim, is a very juft and natural criterion, by which to judge of the pretenfions of him who publifhcs it ; fo I fee no reafon why this may not be included in the paffage be- fore The Nature of Religion. 5 fore us. And then the text, v/ichout offering any vio- lence to ir, may be underftood, not only as expreffive of the extraordininy means by which the Chriftian dif- penfatton was firft introduced and eftabhfhed, but as dcfcriptive of the nature and tendency of the Chriftian dodlrine itfelf. The gofpel, if received in tRith and love, produces efte(5ts which are Hibftantial and im- portant. A new Kingdom is fet up in the heart of the real Chriftian. And that kingdom is not in IVn-d^ it confifts not in mere notions, forms or appearances j but in Power^ rn the commanding influence of the great principles of reHgion on our tempers and lives. Our Saviour to this purpofe admonifhes us, to Jeek firjl the kingdo/n of God and his right eoujnefs *. And the apoftle himfelf elfcwhere affirms, that the kingdom cf God is not meat and drink -y but right eoujnefs ^ and -peace , and joy in the Holy Ghoft\ Now, before I proceed to confider this figurative de- fcription of religion, it will be neceffary to give you fome general explanation of the term itfelf. And you hardly need be told, it is varioufly ufcd, though it always conveys an idea of thofe concerns which more immediately relate to God and the foul. It is often you know put ohje^ively for the principles we profefs, or for that particular form of worfhip to which we are attached : fo we frequently fpeak of the Chriftian and the Pagan, tl>e PoprHi and the Reformed Religion. But in thefe difcourl'es 1 Ihatl confider it fubjecfivelyy and that chiefly rn rcfpecl to the heart of man, which is its proper refldence, and from whence proceed the natural and genuine effcds of it in the life. Now in this view of it, it comprehends all thofe exer- cifes of the mind, by which we are firft led , into an acquaintance with God, and are aftenvards gradually formed for the enjoyment of the heavenly blefiednefs. In fliort, it is no other than the regards due from the creature to him who made him, and which mull have » Matth. vi. 33. * Rom. xlv. 17. B 2 thcii ^ The Nature of Reltgmu their origin In the heart, that being the nobleft part, and the Ipring of all human aftions. And if it be far- ther inquired what thefe regards are, it is eafy to fee that they muft be determined by the fp'iritual and perfeft nature of that Being, who is the great objed: of reli- gion; and by the particular capacities and circumftances of thofe, who are the fubjefts of it. God is a Ipirit, poffefTed of every pofTible perfeftion, and the conftant iburce of all the good which creatures enjoy. Reli- gion therefore muft be a fpiritual thing, confifting in .the contemplation of God, a due reverence for him, an intire confidence In him, a fupreme love of him, and a cordial fubjeftion of mind to his whole will. This muft be the nature of it, with regard to all intel- ligent creatures, whatever be the rank they hold in the fcale of Beings, and whatever the capacities they are endowed with. This is the religion both of angels and of men. But then it Is evident, lince man is in a fallen ftate, that his religion muft differ, and that in fome very important points of it, from the religion of pure and innocent creatures. He muft be recovered, at leaft in fome degree, from the blindnefs, ftupidity and mifery in which fm hath plunged him, before he can exerciie thofe fpiritual affedions towards God which were juft mentioned. His heart muft be formed into a fubjedlion to that wife and gracious Icheme, which Heaven liath appointed for the redemption and falvation of finners; which fubjedion will exprefs itfelf by an ingenuous forrow for fin, and a hum^ble confidence in the divine mercy. And fmce it is by degrees the good man grows up from his firft implantation in the church of Chrift-, to the likenefs of the BlelTed God, he muft to this end, pafs through various exercifes of mind, to all which both the difpeniations of providence, and the means of grace do, under a divine influence, very happily and largely contribute ; till at length religion, thus begun on earth, is confummated in eternal glory above. From this general view then of religion, let us now proceed 9 The Nature of Religion, $' proceed to a more particular confideration of the ani- mated dcfcription given lis of it in the text. I. It is the Kingdom of God; a kingdom which he hath erefted in the hearts of men. And, II. It confifts not in Word, hut in Pozt'er. It is not a mere im.agination or empty found, but a fubflantial and important reahty. I. It is the Kingdom of God, a Rate, pohty or domi- nion, which he hath fet up in the foul of man. So that I am here naturally led to fpcak of the fovereign of this kingdom, the fubjeds of it, the flatutes and laws by which it is governed, the ftrength, order and beauty of it the privileges and immunities with which it is endowed, and, in one word, its liability and cUiration. I Of this kingdom God is tl^ Sovereign. He hath laid the foundations of it, and he therefore of right prefides over it, commanding a ready obedience to his will, taking effeftual care of its real interefts, and adm'iniftring all its affairs with infinite wifdom and good- nefs. To him religion, in all the various and different exprefTions of it, pays its humble and dutiful homage. By him only its facred dilates are to be guided, and to him alone it is accountable for aU matters both of faith and praftice. Nor is there any one holy and devout affection of the mind, but rifes into exiftence, and grows and increafes there, through that authority which he holds over the human heart. An authority the more pleafing to a good man, as he iees it exerciied by the uifttindmildadminiftration of the Lord Jefus Chrilt For God hath not only fet him king over his holy hill of Zion, his church in general; but hath appointed him the throne in the heart of every believer in particular. And then, , , , n. j l* 2. As the heart is the place where he hath eredted his throne, fo the powers of it, the underftanding, will and affeclions, are the proper fuhje.Js over which he iways his fceptre. Thefe, while men remain ftrangers to re- ligion, are in a ftate of anarchy and confufion, like a people who have no head to govern them, and are torn ^ ^ B 3 ^^ 6 The Nature of Religion. to pieces with civil difcords and contentions among themfelves. They are alienated from God, their only lawful fovereign, and g.t continual war with one another. But, when the empire of religion is reftored to the foul, all the various powers and paffions of it flock in to the ftandard which is fet up there, and joyfully fubmit to its authority. The underftanding, before overpowered \vrith ignorance, doubt and fcepticifm, is captivated to the obedience of faith. The confcience, once blind and flupid, is ftruck with the excellence and importance of divine things. The will, ere this fully bent on vanity and fm, is ftrongly inclined to holinefs and good- nefs. And the afFeftions, which were wretchedly be- wildered in a fruitleis purfuit of happinefs among the creatures of fenfe, are now united under the banner of enlightened reafon, and direded to God as their chief ' good. Nor need we, 3. Be at ^ny lofs to determine what are the means or injlruments, by which the foul of man, thus reftored to the dominion of its rightful fovereign, is fulcd and governed. Whilft it remained in its former ftate, it had no other law to which it chofe to fubmit, but its ov/n depraved inclinations. Reafon and confcience might indeed fometimes interpofe their authority i but alas ! their didates, like the remonftrances of good old Eli to his childfen,' — My Jons, whydoyejuch things"?- were weak and feeble, and fcarce ever heard and obeyed. But now, thefe ancient vicegerents of Heaven refume their original power, and a^ once aflifted by the fuperior light of divine revelatjop, and invefted with the mighty energy of divine grace, command obedience to their precepts. By the facred fcriptures the man of religion would have his opinions, affedions and conduct direded, governed and tried. To this the ftatute law of God he brings his heart and his life, daily comparing himfelf with it, and judging jiimfelf by it. For thefe the vener- able records of heaven, fully fatisfied of their authority, * I Sam. ii. 23, 24. he The Nature of Religion. y lie maintains a facred reverence : and from a genuine principle of true loyalty to his Ibvereign, he labours to conform to them, not wifhing to be releafed from their commanding influence. And to this chearful obedience, though alas ! difgraced with many weaknefles and im- perfections, he is fweetly allured and powerfully urged by the generous motives the bleffed gofpcl fu'ggelts ; motives arifmgfrom the unparalleled love of the Son of God himfelf, in laying down his life, to reftore the honors of his broken law, and to vindicate the rights of his injured government. From hence likewife, 4. We are led to contemplate the beauty, order and harmony of this fpiritual kingdom, which is another idea the metaphor naturally conveys. Sin, as hath been already obferved, introduces into the foul of man the moft horrid anarchy and confufion. It raifes a civil war there, and fets all the powers of the heart at variance, not with God only, but with one another. And, in thefe fad circumftances, what a miferable appearance does the mind of man make ! How is its beauty de- faced ! its (Irength enervated ! and its real happinefs fpoiled and deftroyed ! But, when God fets up his kin^-- dom there, when real religion takes poffeffion of the heart, the face of things is in fome good degree altered. This little ftate, torn to pieces by inteftine broils, angry pafTions, and furious lulls, emerges out of that difo-race andmifery, in which it was involved, collefts fomewhat of its former ftrength, and rifes gradually into a fair and flourifl-iing empire: as the foul itielf becomes again fub- jcft to the dominion of Heaven, fb the feveral powers of it, no longer reftlefsly invading each other's province, retire to their proper ftations. Realbn guides the judg- ment, the judgment rules the will, tli^ will commands the affedions, and the affedlions of the mind, under the ^ united condud of the judgment and the will, re- ftrain and regulate the inferior appetites of nature. And thus order fucceeds confufion, and widi it that beauty, firmnefs and union, which were originally the glory of ;he human fouJ, B 4 But, S 7^e . Nature of Religion. But, by all this I do not mean to infinuate, that re- ligion at once exalts a man to a ftate of perfeftion. No; the kingdom of God is as yet in its infancy, and of confequence we fee it flruggling, even in the bell of men, with many difficulties and dangers. There are ilill Canaanites in the land, remains of ignorance, paf- fion and fm, which will prove the unhappy occafions of difquietude and contention, if not in fome inftances of a kind of mutiny and rebellion. Neverthelefs it muft be acknowledged, that in proportion to the influence of religion on the heart, fo is the beauty, health and vigor of the mind. Thefe are the natural and genuine fruits of a true knowledge of Chrift and his grace, and of a lively experience of real and fubftantial piety. Hereby the man is invigorated and ftrengthened, united to God and himfelf, and pofTeired of a dignity which will com- mand reverence from even wicked men themf^lves. And if fuch be the nature and tendency of religion, how great may we reafonably fuppofe, 5. Are the privileges and immunities annexed to this fpiritual kingdom ! God himfelf, as you have feen, is both the Founder and the Sovereign of it : and flnce it receives its denomination and exillencefrom him, there can be no jull doubt but he will honor it with his peculiar favor, prefence and protedion. If it be a happinefs, as to our outward concerns, to live under the wife, juft and mild adminiftration of a worldly prince ; to have our liberties and properties preferved intire ; to be fure of the fpeedy and efFeftual redrefs of our griev- ances ; and, together with peace and plenty, to pofTefs a rich fupply of every needful and defirable good ; how great muft be the felicity of the Chriftian, who is in- titled to thefe fpiritual bleflings in a much higher and nobler perfedion ! God his king reigns in truth and righteoufnefs, in gentlenefs and love : and as the hum- ble heart is the willing lubje6l of his government, fo he deigns to make it the feat of his refidence. There, where he hath fet up the trophies of his vi6lorious power, he condefcends to difplay the charms of his beauty The Nature of Religion^ ^ beauty and grace. / -wi/l dwell in theniy lays he, and I will walk in them, and I will be their God, and they Jhall he my people'^. They arc the men whom he dehghts to honor. To him they ure allowed on tvtry occafion to have accefs with boidnefs : and whilil he gracioufly fmiles upon tlKin, he aflures them, with a generofity peculiar to himfelf, that he will lupply ail their wants according to his riches in glory by Jefus Chrift. His perfedions are each of them intcreiued in their behalf; his pro- vidence and grace are conilantiy employed to promote their real welfare j and no good thing, which either his wifdom judges fit for rhem, or his bounty inclines hirr^ to beflow on them, will he ever withhold. To all which I have only to add one circumftance more, to complete our idea of this fpiritual kingdom ; and that is, 6. And laftly, Itsfiability and duration. It is a king- dom that fhall not be moved. The foundation of it \% laid in the purpofe and grace of him, who wants neither means nor inclination to fupport and defend it. Having raifed up to himfelf this new empire out of the ruins of human apoftacy, whilfl he h^th taken the adminif- tration of its affairs into his own hands, he hath con- defcended folemnly to fwear, and that by two immu- table things, in which it is impofTiblc for God to lie, that sthe gates of hell fliali not prevail againfl it. Thus dignified then above the favorites of the moft powerful monarch on earth, it is the peculiar felicity of the good man, that he holds his liberties and pofl fcfTions, not on the precarious tenure of all human things, but on the faithfulnefs of a God, who hath made with him an everlajling covenant j ordered in all things and Jure^. * ? Cor. vj. i6. ^ 2 Sam. xxiii, 5. PART 3c© 2-he Nature of Religion^, PART IL FROIVt this figurative defcriptlon of religion, we now come to coniider what is more particularly and plainly affirmed concerning it in the text : II. It is not in Wordy hut in Power. It is not /;/ word; it does not confiil in potions, profeffions, or external forms, things wherein men are too apt to place the cflence of it : but in power j it is an inward, fpiritual, vital principle, which takes hold of the heart, and dif- fules its influence through the life. So the text is ex-r pounded by a fimil^r palTage : the kingdom of God is not meat and drinky it does not confift in outward obfer- vances ; hut it is righteoujnejsy and peace y and joy* in the Holy Ghofi ^. Thefe are the very elTence of it, and conftitute its true and proper nature. To the like pur- pofe the fame infpired writer thus exprefies himfelf in another place : He is not a JeWy who is one outwardfyy neither is that circumcijlony which is outward in the flejh : hut he is a JeWy who is one inwardly y and circumcifion is that of the hearty in thefpirity and not in the letter y whofe praife is not of men^ but of God^, Here therefore, agreeably to the order obferved in the text, it will be natural to inquire more particularly, First, What religion is not; and, Secondly, What it really is, or wherein the true nature of it does confift. First, As to the negative part of the queftion, IFhat religion is not -, it is lamentable to refled how much the degeneracy of mankind hath contributed to our enlarge- ment on this head. One would indeed at firft view be ready to imagine, that a general conteiPxplation of the fpiritual nature of God, and of the proper ufe of their own intelledual powers, ihould be fufficient to fecure men's underftandings, however depraved their difpofi- f Rom. xiv. 17. « Rom. ii. 2%, zy, tions The Nature of Religion. 1 1 dons might be, from any very great abfurdities here. But alas' what abfurdities can imagination dcvile, which have not ailumed the venerable name of religion, and under that denomination claimed the ferious attention of mankind ? To enter pardculariy into them, would be almoft an encUefs tafk. We muft not however wholly pafs them over in filence. But, in the mean while, it will be of confiderable ufe to help us through this maze, if we take the pains to look for a moment into thok principles of the human heart, which have the main influence, though perhaps without being obferved, m forming the various religious fcntiments which com- monly obtain. - Mankind are in an apoftate ftate ; and there are tew fo ilupid, as not to be fenfible that fomething is necei- fary to recommend them to the Deity. Now, Pride and Self-indulgence being the two prevaiiii.g corruptions of the heart, that fjheme of religion will be mod acceptable to the generality, which, while it flatters tne one, can be made tolerably well to conflil with the other. And ■ ilnce the judgment is often confjderably influenced by the will, it is not to be wondered that men by degrees come to think thofe opinions true, which exaftly cor- refpond with the very fpirit of their depraved nature, thouc^h they are found, when ftript of this recommenda- tion,°to be mofl: abfurd and ridiculous. The common herd of mankind will greedily fwallow down a religion, which is made thus palatable to their tafl:e, without troubling themfelves to confider one moment about it, whether it be a reafonable fervice. And as to thofe who cannot fo eafily fubmit their underfl:andings to a glaring impofition ; being neverthelefs as ftrongly impelled by the fame corrupt pafllons, they will have recourfe to innumerable refinements, to gild over their fond conceits •with the pleafing appearance of truth. Upon thefe prin- ciples then, we are enabled to account for that almolt infinite variety of mifliaken notions, which prevail in the world. To Pride and Sloth, thus either triumphing ©vcf the undcrftanding, or elfe infenfibly blinding it. i4r The Nature of Religion, they owe their intire origin and fupport ; and thefe de- praved tempers are the grand charaderiftics of them all. Now, by the help of this cine, we Ihall foon find our way through that labyrinth of error and deception which is before us, and difcover what the apoflle means by that religion, which he emphatically defcribes as confifting in Word only. Under this denomination then is to be reduced, in the firft place, the religion of the Pagan world, which con- lifted in the obfervance of certain rites inftitutcd by their priefts and lawgivers, with little or no foundation in reafon or common fenfe, Their beafts we fee them leading with great folemnity to their temples, and there, amidft a crowd of unmeaning ceremonies, offering them on their altars, to appeafe the wrath of the Deity, and intitle themfelves to his favor, Some we fee facrificing this animal, and others that; fome bowing to a calf; and others, more devout than the reft, not fparing their very children from the flames. Hiftory will acquaint us with the different forms which obtained among them : but though they were fo various, and pafled under fo many changes, yet they were all exprelTive of the fame temper, and were all adapted to the fame ends. To merit the divine regards was the grand point they aimed at ; fo gratifying their Pride, while, by a kind of com- mutation for their vices, they enabled themfelves to fin 'with the lejs tmeafinejs and remorje. As to the Jews, in the next place, it is acknowledged that the external part of their religion, like that of the Pagans, was very Ihewy and expenfive ; though with this material difference, that it was the appointment of Heaven, and founded in the trueft reafon, fmce the whole of it was figurative of the fublimeft truths, and prophetical of the moft interefting events. But mif- takmg the Ihadow for the fubftance, they unhappily laid an undue ftrefs upon thefe outward obfervances, making real religion confift in an exaft conformity to them, even while they were exprefly cautioned againft ^ch an abufd of it, ■ So that they fell into the like abfurd manncv The Nature of Religion. j j manner of reafoning with the Heathens, juft mentioned, having only this advantage above them, that while they gratified the fame paflions of Pride and Self-indulgence as their neighbors did, they could plead the divine autJio- rity for thofe religious forms, behind which they all the while iheltered themfelves. They boafted of the king- dom of God, as confiding in meats and drinks, not at all perceiving the fpiritual intent of thefe pofitive infti- tutions, and wholly neglefling the weightier matters of the law, iuch as judgment, mevcy and faithK The Papijls, again, a fet of people which have rifen up in the room of Pagans and Jews, have proceeded uniformly on the fame principles with thefe their prede- cefTors. The divine authority of the fcriptures they have prefTed into the fervice of depraved reafon ; and have given full fcope to the favorite paffions of human nature, by moulding Chriftianity into an intire confift- ency with them. Afluming to themfelves the fole ricrhc of explaining the facred records, they have infolenlly didated to men the terms on which they are to be ac~ cepted of God. And thefe they have taken care to fettle in fuch a manner, as effectually to flatter the Pride and indulge the Sloth of carnal minds, and at the fame time fecure to their church every kind of temporal emo- lument, which their unbounded avarice could wiHi to obtain. To thefe ends they have eftablifhed the doc- trine of merit in the llrongeft terms. And not content withmaintaining that good works are meritorious, they have, in effcdlr, taught men thus to concei\-e of their bad works likewife. And fo, by an art peculiar to themfelves, they have turned vice into virtue, and made men gainers by finning. Such is the very genius of their religion; and how it hath operated to produce the moft fatal effeds to fociety in general, and to individuals in particular, the hiftory of many ages hath fully and iaigely Ihewn. f Match, xjcllj. 43, But, f 4 ^^ NdtilYe of Religtofi: But, from them let us now turn our eyes to Pre^ ieJlaniSy and thofe eipecially of our own country, who enjoy the free ufe of their Bibles, and have been in- ilru(5led into better principles. Here then we may reafonably expeft jufter notions of things. And true it. is, we do fpeak with abhorrence of thofe fetters of ignorance and fuperflition, with which Paganifm and Popery have bound the confciences of men. We do {land afconifhed at the follies and abfurdities which have fb generally prevailed, and can hardly forbear mingling contempt with all the pity we feel for the wretched mul- titude, who are ftupid enough to fufpend their immortal intei^efts on forms and pretences of fo abfurd and ridi- culous a nature. But alas ! were the hearts of the generality among us to be fearched to the bottom, I fear we fhould find their real praftical notions of reli- gion, to be as inconfiftent with the didates of right reafon and the word of God, as any of thofe notions we have been defcribing. For what, on the one hand, is their religion better than Word only, who confine tlieir idea of it to ?ijervile ^Lndjuperjicial obfervance of the common rules of morality ^ without any regard to thofe divine and evangelical principles, which can alone {o(ttn the heart, and mould it into a chearful fubjedlion to the will of God ? And, on the other hand, what fitter term than this can be ufed to denominate the pre- tended religion of fuch, who, while they confidently boaft of their clear views of the gofpel, and their deep under- fianding in the fublime myfteries of it, neither feel the efficacy of it on their hearts to renew their perverfe and wanton tempers, nor fliew forth any of the admirable fruits of it in their lives? I . As to the former. The duties of morality y it is acknowledged, are fubftantial and important realities. The interelts of fociety depend upon a due attention to them, and they cannot with too much earneftnefs be preffed upon mankind. But if the elTence of reli- gion be placed in the bare performance of thefe duties, v/ithout any regard to the principles whence they flow, whiclt The Nature of Religion. 1 5 which it is to be feared is the fad cafe with many ; it will be no difficult matter to prove, that what thus aflumes the venerable name of religion, is in this point of view^ not only a vain and empty things but little better than a grojs impiety. All a6tions muft proceed from fome prin- ciples, whether we do or do not ourfelves regard them^ Thefe principles are known to God, and from thence the condu6t of men will take its denomination as either good or bad. Now, what in the divine account is thac fobriety, honefty, good nature, or even devotion itfclf^ which arifeth not from a juft fenfe of the real intrinfic excellence of true holinefs, or from any generous fenti- ment of gratitude and love, but merely from a fervilc fear of incurring the wrath of God, or, which is worfe, from a bafe expeftation of meriting the rewards of* heaven thereby? Surely fuch a religion, to fay the bell of it, is but an empty found. There is nothing fub- fbantial or animating in it ; nor are there any confidera- tions to hold men to the performance of the feveral duties of it, but fuch as are of the moft precarious and uncertain influence. But this is not all: itis^xs impious y we may add, as it is vain. For what are men doing, all the while they are thus exalting morality into the feat of religion ? They are treating God as they would a fellow-creature, who can look no farther than to outward appearances ; and under the notion of rendering a dutiful obedience to his commands, they are gratifying in a very hi^h degree both their Pride and their Sloth. The one they flatter y by offering incenle to this wretched obedience, of which they fo much boafl as their Saviour, to the intire neg- lect, if not contempt, of Chrift and his grace. And the other th.ty Joothcy by placing a few external aifbions in the room of the more difficult and important duties of rcllraining and fubduing the corrupt affeftions of the heart. Nay, we may carry the matter dill farther, and affirm, that even his notions of religion are miilaken, who, while he rightly confiders tlie government of the pafllons as the grand objecl of it, neverthelels lets about this i4 The J^fature of Religion, this work on falfe principles, vainly prefuming that he- can of himfelf make a facrifice of his depraved affeftioas to God, and infolently expefting that, when he hath fo done, he fliall have a jiift claim upon him for his favor. Such a temper ftands direftly oppofed to the genuine Ipirit of evangelical piety; and a little refleflion would convince men, that while it pretends to religion, it ab- folutely defeats its own pretences. For in this cafe, here is a {lender reflraint laid on one paflion, merely with a view to gratify another. That therefore can never be real religion, which hath only the external duties of morality, or even of devotion for its object; nor that either, which though it may extend in fome fort to the affedions of the mind, yet hath no other principle to put vigor and efEcacy into it, except the dread of in- curring the wrath of God, or the vanity of meriting his favor. But, while we are thus attempting to refcue the injured rights of religion out of their hands, who would reduce it to the ftaudard of mere morality, how are we inftantly feconded, or rather prevented in the attempt, by the furious and licentious zeal of thofe, 2. Who run their notions into the quite oppofite ex- treme ! " True," fays a man of this charader, en- joying an Intire fatisfa<5lion in his own feperior difcern- ment, " a legal fpirit is a diabolical fpirit. Far be the " very ihadow of it from riie ! No — religion confifts *' in none of thefe things. It is fuch a clear appre- f^ henfion, and ilich an unHiaken belief of the fublime *^ truths of the gofpel, as at once lets the mind free " from all the fliackles of flavifh doubts and fears, raifes *' it above the drudgery of duties, puts an end to the " fruitlefs labor of keeping the heart; and, v/hile it " takes the attention wholly off from itfelf, fo fixes it " upon Clirift, as to relieve it of all dull anxiety about *' inward holinefs and perfonal obedience." And thus, havirrg difcovcred the grand fecret how to compofe his confcience, amidfl the violent fever of inward lulls, if not the open indulgence of vice, he looks down with a contemptuous fneer on thofe who are lamenting the re- mainders The Nature of Religion. 17 ftiainders of in-dwelling fin, and humbly aiming at a conformity to the divine likenels, as a company of weak and deluded perfons, if not artful and defigning hy- pocrites. But if this be. religion, it may be truly faid of it, that it is in Word only. It is, literally fpeaking, a vain and empty found ; of no other ufe than to pufF up the hearc with pride, and to lay the confcience gently afleep in fin. Nay, it carries, upon the very face of it, the evident marks both of abfurdity and impiety. It is indeed true, that a legal fiavifli temper of mind is very unfuitable to the free, generous and animating fpirit of the gofpel. It difgraces that glorious icheme of falvation, which abhors the leaft approach to the doftrine of merit, and which fo overpowers the humble Chriftian with the riches of divine grace, as to oblige him to treat his befi: at- tainments with the utmofl: contempt in the fight of an infinitely holy God. Cbrijl is all, and in all ^^ Ki'i pro- pitiation is the only ground of a finner's hope towards God**; in him the beloved ive are accepted^ ; and by his obedience we are made righteous ^. But if our regards to him are to be confidcred in no other view, than as a means thus to relieve us of our fears, and to make us eafy and fecure; the grand bufincfs of rehgion is overlooked, yea I may add, the main in- tent of it is defeated. For if there be fucli a thing, it flands to reafon that the principal objecl of it mufi: be, to recover men from their apofi:acy, wherein confifis their mifery. But what are fuch perions the better, yea how much are they the worfe, for a knowledge wliich teaches them to break the bands of duty and confcience, and for a faith which enables them, amidfl all their affe6led exprefiioni of humility, to riot in pride and wantonnefs .? Nay, they are guilty, fo deceitful is the human heart! of the very fame thing they condemn in thofe of the oppofite chara6ler, that is, of fecretly B Col. lii. II. * Rom. iii. 25. ' Eph. i. 6. ^ Rom. v. 19. C building 1 5 The Nature of Religm. building their hopes on themfelves, inftead of Chrift. For while the others lay the whole flrefs of their ever- lafting interefts on their external reformation, or their zealous attachment to forms, or fome flight reflraint of their more furious paflions ; thefe lay the fame ftrels, though perhaps unperceived by themfelves, on the clearncfs of their notions, and the imagined flcadinefs of their faith. Thus have we feen then wherein confifls the religion, which our text tells us, is in Word only. And however it may be differently modified, and afTume various other appearances, befides thofe which have been mentioned ; yet the leading principles of it are every where the fame : and by a diligent obfervation of them, the im- pofture, though it be artfully concealed, may, I think, be eafily deteded. PART III. HAVING thus fhewn what religion is mt, it remains that we now inquire. Secondly, What it isy or wherein it does confift. And the inference is fo natural from what hath been already obferved, that we need be the lefs particular here. It is in Power ; a term very fitly oppofed to Wordy as it is exprelTive of all that vigor and intenle- nefs of mind, which dillinguilhes the religion of the heart from the mere notions of the head, and from the imanimated obedience of the life. As the one may not improperly be compared to the lifelcfs corpfe, which, in his difcoiirfe of the refurredtion the apoftle fays, is fown in Weaknejs ; fo the other bears a refemblance, at leaft in fome degree, to the fpiritual body, v/hich, adds he, ufmg the fame word as in the text, is raifed in Poiver'^. There is a itrength, force and vital energy in real religion, which as much exceeds any falie pretence ^ I Cor. XV. 43. IK ^vvx^a. to ■The Nature of Religion. 1 9 to ir, as the original does the pifture. The one is the life itfclf, the other only the faint copy. But whilfl the exprefTiort in the text naturally leads us to conceive of it in the mofi: lively and animated point of view, it by no means countenances the wild and dano-erous conceits of enthuHailic minds. Conceits which form a fpecies of religion fomewhat different from either of thofe juft mentioned ; though with reafon excufed a place among them, fince the madnefs of it would not allow us to defcribe it, as a deliberate fenti- ment of the mind. The underftanding hath little to do here : for while men of this unhappy call place the whole of their devotion in fudden impulfes, extatic vifions, and other wild reveries of a heated imagination; they do not leave themfelves poflefTed of any certain principles, upon which they can at all be reafoned with. And yet in order to fecure fome appearance of truth on the fide of their delufions, they carefully feleft from the fcriptures fome fuch phrafes as thofe in our text, which they perfuade themfelves, do fully authorize them. But, while the Bible treats largely of the mighty power of God exerted on the hearts of them who believe, and of the influence of the Ble fifed Spirit to enlighten, quicken and comfort good men in the courfe of duty and fuffering j it is fufficiently evident that thefe doc- trines, which the Chriftian with thankflilnefs receives, as fome of the moft glorious difcoveries of the grace of God, are words as well o^ Johernejs as of truth and certainty. No fuch power is exerted as fubverts the original conftitution of our natures, and having deprived men of their reafon, leaves them under the wretched infatuation of a deluded fmcy and inflamed paflions. And yet, of religion it may be truly faid, in refped both of its divine origin, and of its fubfliantiai nature, that it is in Poiver. How it owes its rife, increafe and continuance to the mighty power of God, we may have occafion to confider more particularly hereafter: at pre- fent our concern is alone M'ith the nature of it. It may then in general be defcribed, as ap-inci^le cf drvint c.vJ C 2 J^ritv.al 20 The Nature of Religion, fpiritual life : a phrafe this I the rather chufe, as it feems the fitteft to convey the kn^Q of the text. It is the vis 'vit^y the fpring of life and aftion. Its nature, like all firft principles, is fimple ; though it exprefles itfelf in various ways, and can only be intelligibly explained by its operation and effedls. As therefore, when we fpeak of a principle of honefty in any man, we mean fuch a fentiment of truth and uprightnefs, as being fixed and eftabJiihed in his heart, regularly influences his con- riudt ; fo of a principle of religion, it is fuch a percep- tion or faith of the grand truths of it, as being deeply rooted in the mind, produces correlpondent fruits in tfic temper and life. This furely is what is meant by the general terms of the knowledge and fear of the Lord, in the Old Teftament; and by thofe oi faith, hope, love^ and the grace of God, in the New. To learn then wherein religion confifts, we need only' contemplate the influence of this principle on the feveral powers of the mind, and of confequence on the external condudt. If it be confidered in reference to xh^ imderflandingy it exprefles itfelf in our perceptions, rcafonings and refleftions about fpiritual obje(5bs ; if in regard to the confcience, in a lively imprefTion of the truth and importance of divine things ; if as relpeding t\ie judgment, in an approbation of the things which are excellent; if the will, in a concurrence with whatever appears to be the pleafure of God ; in fine, if it be confidered in reference to the affections, it confifl:s in the diFe6lion of them to their proper objefts. The refult of all which will be fuch a courfe of behaviour, as is in the general anfwerable to this ftate of the mind. Now this view of religion, you eafily fee, affords an almoft infinite variety of matter for defcription: for as is the quality of thofe objedls which prefent themfelves to the mind, fo will be the difpofitions and afi^eftions of the heart towards them. By tracing, however, in a few Vi^ords, the operations of the mind,, in refpeft of the principal objeds of religion, we fhall colled fame idea pf wh*at is the proper charader of the real Chriftian, I. Is 'The Nature cf Religkn. 2 1 I. Is the BlefTedG^^the objea: of his contemplation ? apprehending him prefent, he falls down before him, ftruck with folemn, but pleafing fentiments of his great- nefs and glory, and filled with a chcarful but venerable idea of his goodnefs and mercy. Incircled in his full orb of perfedlions he chiifes to behold him, mingling the awful fplendors of his juftice and holinefs, with° the fofter rays of his tender companion and love. So the God appears in the face of the man Chrift Jcfus ; and thus viewing him, the Chriftian fears, hopes and loves. O Gody ho'tv excellent is thy name in all the earth ! Then haft Jet thy glory above the heavens ■". Juftice and judg- ment are the habitation of thy throne: mercv and truth go hefore thy face \ Thee will I dread— thee^ will I adore— m thee will I truft. fFhsm have I in heaven but thee ? There is none upon earth that I defire beftdes thee *. _ 2. Are his eyes turned inward on Himfelf? The fcenc juft beheld is now awfully reverfed. Inftead of ereat- nefs, purity and perfeftion, he beholds frailty,^ guilt and mifery. Confcious he is indeed of an immortal nature capable of the likenefs and fruition of God, but as confcious that it is in fallen, ruined and wretched circumllances. With a pafllonate exclamation there, fore, the natural fruit of fuch a convidion, he cries out, Bep art from me, O Lor d, for I am afinfulman^. But recovering himfelf, he adds, Lord, if thou wilt, thou canft make me clean'^. So, opprefTed with grief, he deplores his manifold fins ; covered with fhame, he be- wails the fad degeneracy of his heart j and for ever dc- fpairing of falvatlon in himfelf, he renounces all confi- dence in his own merit or ftrength. 3. Is the Blefit-d Jf/^z^j prefented to the view of his faith ? His hope, defire and gratitude kindle at the figlit. With pleafure he contemplates the perfon, character, facrifice and righteoufnels of the Son of God. Thank-^ fully he receives this provifion of the divijic mercy for " Pf. viii. X. ^ Pf.lxxxlx. 14, • pnixxIU. ?c. ^ Uxkt V. 8. \ Maith. viil. 2. C 3 the 22 ' The Nature of Religion, the moft unworthy, firmly he relies on It; and thence alone derives his hope of being acquitted and accepted before God. To his inftrudions, as the great Prophet of the Church, allured with that divine wifdom and grace which is poured into his lips, he readily liftens. In his mediation as the great High-prieft of the Church, encouraged by his faithfulnefs and compalTion, he hiim- bly confides. And at the foot of his throne as the great King of the Church, flruck with the majeily and mild- nefs of his prefence, he chearfully pays his homage. So, in the language of the Bible, he looks to Chrifl, believes in him, and obeys him. 4. Is Sin the objeft of his attention ? With detefla- tion he views the monller in all its hideous forms, trem- bles while he furveys the features of fhame and mifery in its countenance, and fears left he Ihould be overcome by the fubtle arts it pradifes. Urged, neverthelefs, by the powerful motives both of intereft and love, he boldly wages war with this mighty enemy in every part of his dominion, refolving by the help of God to main- tain the flruggle to the iaft, and expcfting the vidory then through the blood of the Lam.b. When, O when, fays he, Ihall this foe of God and man, this reftlefs diflurber of my peace, this cruel incendiary of all my hopes and joys, be totally vanquilhed and de- ftroyed ? 5. Does he turn the eye of faith on the Wcrld? Though alas ! his foolifh pafTions are too often elated with its fmiles, and too often deprefled with its frowns j yet it is the deliberate fentiment of his judgment, that nought beneath his God can make him happy, and the firm refolution of his heart, that nought beneath him fnall be the main obje6l of his purfuit. To acquiefce chearfully in all the pleafure of Heaven, he confiders as the nobleft attainment of the divine life ; and there- fore, at the leafl, aims at it with ardent afFedlion. Nay, glorying in the crojs of Chrifl^ he feels himfelf, in a de- gree however, thereby crucified to the world, and the world Th£ Nature of Religion, C13 world to him \ The death is 2;radiial and HnRennff; but with every power of his foul he prays it may be fure and effeftual. 6. Are his prefent Connexions y farther, the fubjefl of his ferious contemplation ? His heart expands with be- nevolence to all mankind, but efpecially to thole with whom friendfliip and nature have united him. A com- panionate tear he drops over the fmner, who is laying violent hands on himfelf: and the humble convert, whofe face is fet towards the New Jerufalem, he con- gratulates. The good man, whatever be his com- plexion as to other things, he cordially embraces in the arms of his love : and to the man who hath injured him he hath no other return to make, but pity and forgivc- nefs. In one word, 7. Does faith bring Heaven near to the view of his mind ? That idea of it which brightens the profpe(fl, and affords the moft animating pleafure to his heart, ia the united perfection of purity and blifb which Ihall be there enjoyed. O happy place ! where God is all in all ; whence fm as well as forrow fliall be for ever ex- cluded J and where holinefs, arrayed in all the charms of divine love and joy, Ihall reign univerfal and with- out end. IVhen I azvake from the duft of death, may I behold kis face in right eoufneJSi and be for cYcrfatisfied with his liken efs \ Thus have you a general view of the nature, fpirit and tendency of true religion. And now, to clofe what hath been faid, with how much reafon may we, I. Appeal to the judgments and confciences of all men, whether there is not a real excellency in what we have thus been defcribing ! Could men but be perfuaded to diveft themfelves for -a while of their prejuciices, and to liften to the fober didates of their underftanding, if they were honell they would, they muft fay, that it is the moft amiable obje<5t which can be prefented to the human mind. It is not that cold, dry, lifelefs bufmefs ' Gal. vi. 14. » Pr. xvii. ij. C 4. which 24 The Nature of Religion. which the formal moralift would make it : nor is it th^^t wild, rapturous, unmeaning thing, which the mad er;- thufiaft would reprcfent it. It is a rational, a fubftan- tial, a heavenly blefTing j an emanation from the Deity, a fpark pf fire kindled in the foul by God, and a well of water in the heart Jpringing up into ever lofting life '. Nor let men, becaufe they are themfelves wholly eftranged from the knowledge and fe^r oT God, or be- caufe they can point out imperfedjons, follies and fms in the charadbers of the beft Chriftians, from thence haftily conclude that this account of religion is mere ideaj or imaginary. For, befides the profeflions of the worthieft men, and the teftimorry of the facred Scrip- tures, there is the higheft reafon to fuppofe from the account itfelf, that what is in its own nature fo defirable may pofTibly have an exiftence. How much then, 2. Is it to be lamented that fo little of real religion is to be found in our world ! No fubje6l perhaps hath more generally employed the attention of mankind, and yet none hath been more fhamefully miflaken, per- verted and abufed. Some have fo curioufly refined upon it, and others have talked fo much and fo loudly about the circumftances of it, that the thing itfelf hath been overlooked, forgot, and very nigh loft. Can the good man forbear weeping whilft he beholds this .'* O fad fight indeed ! — the greateft part of the world by far, amidft their ready acknowledgments of the truth of re- ligion, bidding open defianpe to it ! and the reft moft of them, by their very talk about it, hardened into a ftate of abfolute infendbility to it! The plaineft thing made a problem by difpute ! and a matter the moft fub- ftantial and important evaporating into mere air and finoke ! Lament it, fmcercly and heartily lament it, Chriftjian^ and with your t^ars mingle your fervent prayers to God, again to revive the dying interefts of his kingdom in the world, and to fpread the honors and triumphs of it far and wicie.' To clofe the whole, ' John iv. 14. ^ Of The Nature of Religion. 25 3. Of what importance is it, that we each of us feri- DuHy examine ouffclyes, upon this queftion, whether God hath ereded his kingdom in our hearts, and in what it confifts, whetlier in wordy or in power ! Are we the bold oppofcrs of rehgioi: ? the nominal profefTors of it only ? or the real partakers of the true fpirit and temper of it ? Unhappy man who ranks under either of the former charafters ! remaining in this lad ftate to the laft, he muft endure the weight of his iron rod, whofe mild and gracious fceptre he hath rejeded and defpifed. But happy, thrice happy he, who, amidft all the remains of weaknefs and fm which attend iiim, can from his own experience atteft the reality ot reli- gion ; and to wiiom others will bear this hong^i'able ^eftimony, th^t God is in him of a truth ! DIS. DISCOURSE IL THE REALITY OF RELIGION. PART I. 2 Tim. iii. 5. " ■ ' Denying the fower, THE nature of ferious religion having been confit dered in the former difcourfe, let us now enter into a full and particular proof of its Reality, At firft view indeed, it may feem unnecefTary to prove a point, which carries its own evidence with it, and to the truth of which there is in the confciences of moll men, I think I may fay all, a very ftrong prefumptive teflimony. But fince it is to be feared there are fome, who would fain perfuade themfelves to queftion the reality of reH- gion, and fince it is notorious that the generality of mankind think very lightly about it i it cannot but be of confiderable ufe to fet the argument, plain as it is, in every light it will admit of, thereby to awaken our attention to the thing itfelf, as well as to remove every fhadow of objection which may be urged againft it. It might then be very naturally expefted, that our rea- foning on this fubjedl Ihould be deduced from fome Ihort propofition, which is diredly and fully to our purpofe : but as Scripture for the mofl part takes it for granted^ that there is fuch a thing as religion, fo it is chiefly era- ployed rather in a diffufive defcription of the nature of 1X3 than in a concife and exprefs affirmation of its rea- lity. The Reality of Religion. 27 lity. We are therefore obliged to ground our prefent inquiry on the pafTage juft read, which though it does not diredly aflert what we would prove, yet immedi- ately leads us into the unhappy occafions of tha.t fcepti- cifm and diffipation of mind, which too generally pre- vail ; and fo opens our way to the pofitivc evidence we have of the truth of religion itfelf. The apoftle hati been fpeaking, in the beginning of this chapter, of the laji days. A phrafe which fome interpret of the age immediately fucceeding that of the firft eftablifhment of Chriftianity; and which others refer to a more dillant period of the church. But be that as it may, he tells us that in thefe days there would ht -perilous times. Times in which perfecution on the one hand, and a general diifolutenefs of manners on the other, would prevail to fuch a degree, as very greatly to try the faith and conftancy of all the real profcffors of religion. From whence he goes on to give us the charadrer of thefe laft days. Menjhall be lovers of (heir civftfehesy covetous, hoajiers, proud, blafphemers, difohc- dient to parent Sy unthankful, unholy, without natural affcc- tion, truce-breakers, falje accuferSy inccntinentj fierce^ defpfers of thofe that are good, traitors, heady, high mndedy and lovers of pleafure more than lovers of God. To all whi(?h he fubjoins the fad and ftriking defcription in our text ; Having a form of godlinefs, but denying the power thereof. One would indeed have thought, tJiat when men were arrived to fuch a pitch of wickednefs as had been juft reprefented, there could hardlv have been any circumftance added, ftill farther to biajken their charadler. But there was yet one, hypccrify: that put the finidiing ftroke to the whole, Amidil thefe bold impieties, fo contrary to the diftates of reafon, as wtU as of divine revelation, they dare to call tJiem- felves men of God and religion -, and under the mafk of external obfervances, they fecurely indulge the moll diabolical paflions, and with little or no remorfe perpe- trate the mod horrid and Ihameful aftions. So by their temper and conduct they deny, or contradisfl, the true Ipirit 28 The Reality of Religion. fpivit and power of that religion, the external appearance of which they fondly aflume. The language of the text is fo expreflivc, and th? ufes to which we fhall apply it fo important, that it will be neccfTary' to inquire a little more particularly, what is meant by Gcdlinejs — what by tltc Form and the Po'iver of it — and who they are who havi)ig the one^ do yet deny the other. And, Firfl, As to Godltnejs. The term properly fignifies right or acceptable worfhip'': fo that in the primary fenfe of it, it is to be reftrained to a6ls of devotion, fuch as prayer and praife. Neverthelefs it is commonly iifed to denote all that part of religion^ which refpefts our temper and condu6t towards God. Thus it is to bp ynderftood here, and thus It Hands diftinguilhed from the dudes of temperance and juftice, iji that paflagc where the apoftle exhorts us to live Joherly^ righteou/Iy arid godlily in the prefent world*. Wherefore godlinefs comprehends in it all the regards j which as creatures wc owe to him who hath made us. And fmce by fin we arc reduced to an apoitate ^rid depraved ftate, and God hath thought fit to give us an extraordinary revelation of his will J it follows that there muft of necefllty be a change in fome of the material exprefllons of our obedi- ence, and in the manner it is to be performed. Faith in the Lord Jefus Chrift, and Rej)entaxice towards God, are indifpenfably neceflary tq form the charafter of the godly. The man therefore who apfwers to this defcrip- tion, in the fenfe of the facred Scriptures, is he who being reftored to the knowledge and favor of God, converfes with him in his duties, imitates him in his pradlice, and hopes for ever to enjoy him ir\ heav(?nj who, fenfible that he hath forfeited the divine favor, confiders his reftoration to it as the fruit alone of the mediation of the Lord Jefus Chrift j and, on this prin- ciple, humbly fears to offend him, and chearfully aims to plcafc him. Such is godlinefs or internal religior\, " EiVf^tdt, * Tit. ii. la. the J be Reality of Religioi. 1^ the nature of which hath in the former difcourfe been fully confide red. Now, Secondly, As to the Form and the Power of It. Thefe are terms which require very little explanation. Some indeed interpret the form of godlinels in this place, of that rule or direcftory given us concerning it . in the book of God, and which the apoftje elfewherc calls the form of found words ^ . And this many have in tJieir hands, who it is to be feared are perfefl ilrangers to the thing itfelf Nay too many there are, who wiiile they profefs a regard to the letter of the Bible, take no fmall pains to explain away the fpirit of it. But the plirafe is rather to be underftood of the external oblerv- ances of religion, fuch as the alTembling together for die worlhip of God, and for tlie celebration of the two lolemn inltitutions of the Chriftian difpenfation, Bap- tifm and the Lord's Supper. Thefe are the forms of godlinels, the outward, natural and juft exprefiions of It. Now to thefe are oppofed the power of it, that is, the inward fenfe, feeling and experience of it; that principle, fpirit or temper, which animates a truly Chriftian man, juft as the foul does the body. Sucf\ diftindion the apoftle frequently makes: as when he fays to the Theffalonians, Our gcfpel came not unto you in Word only, hut alfo in power* -, and to Timothy, Bodily ixercife profiteth little^ hut godlinefs is profitable unto all things'^. Not that the form of religion and the power of it are at variance : no, the one, as was juft obferved, is the natural expreffion of tlic other. And fo fir is the word of God from treating the externals of religion with indifference, that it exhorts us with great earneft- nels to pay a ferious attention to them, as the proper means with a divine blelTing of begetting, maintaining and promoting the true fpirit of godlinels. And moft certain it is, that though there may be the form, where there is not the reality of religion ; yet there cannot be the reality of religion, where there is not the form of it. r a Tim, i. 13. * i Thej". i. 5- » i Tim. iv. 8. But ^o 7he Reality of Religiort. But the latter is here oppofed to the former to intimate, that the one is a vain, unacceptable, iifelefs thing with- out the other. And from hence we may now eafily colleifl. Thirdly, Tlie true chara61:er of thole who are faid in our text to have the form of Godlinefs, but at the fame time to deny the power of it. They are either fuch who refi in the one, without any regard to the other ; or fuch who ajfume the one, with an hypocritical view of being accounted the real pofTeiTors of the other. As to the firft of thefe, few words are neceflary to give US a juft idea of their chara6ler. They place the whole of their religion in external rites and ceremonies, vainly imagining that pofitive obfervances will make thenr^ acceptable to God ; while they pay no fort of attention to the prevailing temper of their hearts, and can per- haps, allow themfelves in fome practices, which arc abfolutely immoral and criminal. Such there have been, and fuch it is to be feared there now are : nor is it to be doubted that they come within the defcnption in the text. They have no true knowledge of the nature of ipiritual religion, and have no juft fenfe of the import- ance of it, if they do not even in fpeculation deny it. And then as to thofe who hypocritically affume the form of religion, in order to gain the applaufe of men ; how- ever they may talk much of their regards to the power of godlinefs, it is as evident they can have no firm faith of its truth imprefled on their hearts. Nay, their be- haviour being in many inftances wholly inconfiftentwith their profeffion, men of atheiftical and profane minds take occafion from hence to difpute the reality of what we would now prove. Thus 70U fee how perfons of both thefe characters, do either abfolutely or in efFeft de7iy the grand thing, which in appearance they may feem to acknovv-ledge. And in much the fame fenfe the word is to be underftood, where the apoftle declares, that he who provides not for his own/ and efpecially thofe The Reality of Religlcn, 3 1 thofe of his own houfe, hath denied the faithy and is worfe than an infidel ••. From this general view of the words, which we find exempHfied in many fad inftances before our own eyes, there appears then the higheft reafon for a particular confide ration of the grand queftion propofed in this difcourfe. But in the mean while, it will be of ufe to inquire briefly into the principal/c//rr^j- of all that doubt 2.vAJcepiciJm^ which fo much prevail in the world, with regard to the reality of internal and fpiritual religion. And thefe are, the Enthuftafm of Ibme who call them- felves Chriftians ; the manifeft Hypcrify of others who afllime this venerable character ; and the Averjenefs of the depraved hearts of men in general to the thing itfelf, which is indeed die main caufe of infidelity. I. Prejudices againft it have doubtlefs been con- firmed, if not originally excited, by the Enthufiajm of fome mad pretenders to religion. Admitting that reli- gion is a fpiritual thing, it is eafy to fee how this view of it may give an opportunity to perfons of a lively fancy, weak judgment and heated pafTions, to ingraft that into it which does not belong to it ; fuch as vifions, dreams, extafies and other whims which are the fruit of a diftempered imagination. So its real appearance is changed, and the true end of it defeated. And thus, afluming a monftrous form, it terrifies fome into a kind of obedience to it, while by its abfurditles it begets a hafty notion in others, that it is all a delufion. In fuch manner even good men of an enthufiaftic turn of mind, have by over-a6ling their part, undefignedly difgraced religion, and made many around them rather enemies than friends to what they would wilh to promote. This, it is not to be doubted, is an engine of Satan's contrivance, and hath done infinite mifchief in the world. Yet, whatever may have been the reveries of fome well-meaning Chriftians, they will by no means authorize the conclufions of atheifts and infidels ; but * 1 TIra. V. 8. if 32 Thi Reality of Religion. if rightly confidered, will rather furnifh a probsble tt(- timony in favor of the truth of religion. So likewife^ 2. The HypQcrify, or the ill lives of fome men who wear the mafk of religion, is a common objedion with vaft numbers of people to the reality of it. And in- deed at lirft view there feems fomething very plaufible and natural in their ufual way of reafoning on this fad circumftance. " Here are men, fay they, who pro- " fefs a high veneration for the Scriptures^ are very " zealous in their attachment to pofitive inflitutions, ** affect the utmoft precifenefs and fmgularity in their <' appearance, and talk much of what they know, feel " and enjoy; and yet are guilty of the moft fliameful «* immorahties, fuch as covetoufnefs, deceit, oppreflion « and dilhonefty. What fhall we fay to this ? If re- " ligion will not reftrain its warmeft advocates from " vices the moft hurtful to fociety, there furely can be *^ no truth in it." But the obje(5tion, however plaufible at firft view^ is hot fairly urged. The condu(^ of particular perfons will not admit Qf fo general an inference. The con- ciufion is juft, that their behaviour gives the lie to their profeflion, and that they are themfelves hypocrites and deceivers : but it doth not thence follow that reli- gion itfelf is a delufion ; unlefs it can be proved that it authorizes or countenances fuch a condud. On the contrary, their afTuming this facred appearance, that they may the more eafily impofe upon others, and the more effe6lually compafs their bafe defigns, fhould rather lead us to conclude, as will hereafter more fully appear, that there probably is a reaUty in religion; fmce they ad upon this very principle, that religion is generally fuppofed to make men good members of fociety, and that therefore wearing this habit, they fhall be the lefs fufpefted of the evil they have in view. Nay if there were not a notorious inconfiftency between the profeflions andpradices of fuch perfons, they could not be juftly deemed hypocrites, nor could there beany ground for the charge of deception. Which being the cafe. The Reality of Religicn. 433 cafe, the objection ceafes to have any real force in it. We lee, however, from hence, the great importance of a Chriftian's conducing himfeif in fuch a manner as to preclude, if pofTible, all occafion for a kind of reafon- ing (o abfurd in itfelf, and fo dangerous in its tendency. But that which hatli the chief influence to beget and promote a fceptical temper is, 3. The Averjenejs which prevails in every depraved mind to real godiinefs. Religion, as we have repre- fented it, is a fpiritual thing. It refpedts objefts that are future and invifibie. It forbids an immoderate at- tachment to fenfible enjoyments. It lays a reftraint on the propenfities of nature. And it thwarts and oppofes the moft violent paflions of the human heart. And thence, notwithllanding all the real and important bief- fmgs it propofes, it is difagreeable to an unrenewed mind. Now we know from frequent experience, that the will hath a confiderable influence on the judgment; and that what we are not difpofed to beheve, we quickly iind out various ways to perfuade ourfelves is not true. Here therefore we have the principal caufe of all the doubt there is in the world concerning the reality of fpiritual religion. Men do not like it j and lb would fain rid themfelves of the uneafinefs, which the fuppo- fition of its truth occafions. This puts them upon hav- ing recourfe to every little art their refl:iefs and depraved wits can devife, to weaken and obfcure the evidence of what is thus lb extremely irkfome to them. Till at length having filenced the repeated clamors of con- fcience, and then very nearly put out the eye of reafon itfelf, they dare, ftupid and ignorant as they are, im- pudently to pronounce it all a lie. For the conviction therefore of fuch perfons if pof- fible, or however to rouze the attention of the thought- lefs, and to confirm the faith of the Chriflian, I ihail endeavour to prove from a few plain topics the truth of ferious religion ; or in other words, that there is a reality as well/« the 'power i as in the form of godiinefs. D PART ^j^ The Reality of Religion. PART U. THE Reality of religion, which is the point we have now to prove, may be argued, I. From the reafon and nature of the thing; II. From the exprefs tejiimony of fcripture ; and, III. From the general conjent of all mankind. I. We begin with the reafon and nature of the thing. What I here mean is, that certain principles being ad-r mitted, which are either felf-evident or are capable of a kind of proof which is no lefs fatisfaftory ; it will clearly follov/, upon the moll found reafoning, that there muft be a reality in fpiritual and internal religion. I. As to thofe principles which the light of nature teacheth, and which may be ftiled felf-evident, as being generally acknowledged ; a fliort review of thefe will enable us to defcribe the out-lines of religion, and fo to afcertain its truth. It wilt then be readily granted, that there is a God ; that he is a fpirit ; that all perfecr tion is to be afcribed to him ; that we receive our be* ings, capacities and every fupport and enjoyment from him j that he hath a right to our homage and obedience ; that our chief happinel's confifts in his favor ; that as rational creatures we are capable of knowing him, and converfmg with him ; and that he being an all-perfe6t fpirit hath intimate accefs to our fpirits. Thefe arc principles which need not be^ proved. And being ad- mitted, the confequence is moil obvious and neceflary, that if the proper end of our exiftence be attained, there mufl be fuch a thing as contemplating the great- }^t(5 and glory of God, fearing and loving him, trufting and delighting in him, fubmitting ourfelves intirely to him, and at once imitating and obeying him. This is religion in its pure and primitive flate ; and thefe are the natural and genuine expreffions of it, as it is felt and enjoyed by the bkfied fpirits above, in the highell per- iedion. Now The Reality of Religion. 35 IN^ow as it is reafonable to expert, that a Luke xvii. 20, 21. * 2 Cor. vi. 16. * Eph. ii. 22, ■ grace. The Reality of Religion. 39 grace. He dwells in usy and walks in us^. His grace is ibe anointing which we have received of Gody and which abideth in us ^ The good feed which he hath fown in the heart, and which remaineth there ^. And the water of life which he hath given unto uSy and which is in us a well of water fpr in ging up unto everlafiing life ''. It is the hidden man of the hearty and that apparel which is not corruptible, and which is in the fight of God of great price ^. In fhort, the fruits of it are love, joy, peace, long-fuffering, gentlenefs, goodnefSy faith, meeknefs and temperance^ . So that he is not a Jew, that is a man of real religion, who is one outwardly , neither is that circumcifton which is outward in the flefh: but he is a Jew who is one inwardly : and circumcifton is that of the hearty in thefpirit, and not in the Utter, whoje praije is not of men, but of GodK Thus do the facred records every where defcribe the nature, and aflert the reality of ferious religion, afTuring us that the lieart is the grand feat of it, and exemplify- ing the genuine effedls of it, with the various weak- nefles and imperfections which attend it, in the writings and lives of the moft eminent Patriarchs, Prophets and Apoftles, who have flourilhed in the Church of God, And if, 3. The Scriptures, which thus afcertain the grounds of religion, and from thence infer the fpiritual and pra6lical nature of it, fliall clearly appear to be a book divinely infpired, and truly containing the mind and will of God, the grand point to be proved will furely be eftablilhed by the fuUeft and beft evidence. And who can with any pretenc-e of reafon queftion the divi- nity of this book, while he refleds on the charafter of the writers of it f Men, who as they affirmed they were infpired of God, {o appear, by their plain and nervous manner of writing, to have been no enthufiafts, on the one hand -, and, by their upright and unblame- * 2 Cor. vi. 16. ' 1 John ii. 27. « ,1 John iii. 9, » John iv. 14. « i Pet. iii. 4. ^ Gal. v, 22, 23. ' Rom. ii. z8, 29. D 4 able 40 7'he Reality of Religion. able lives, to have been no impoftors, on the other. Men who boldly withftood the prevailing palTions and prejudices of mankind, expofed themfelves hereby to the greateft inconveni-s:;ncies and fufferings, and many of them adually laid down their lives in confirmation of the do6lrine they taught. Who can admit a fiifpicion of the truth of this book, while he duly conPiders the antiquity and fmiplicity of it j the purity, excellence and fublimity of the difcoveries it makes j and the many wonderful facts it relates, efpecially the miracles, death, refurre6bion and afcenfion of our Lord Jefus Chrift, all which are flipported by the moft natural and convincing teftimony ? Who can doubt of this, while he farther takes into his account the various prophecies therein contained, the exad accomplifhment of fome of them in former ages, as appears by profane as well as facred hiflory, and the fulfilment of others in our own times, particularly thofe refpefting the prefent ftate of Jiidaijm^ Popery and Mahojnetanijm? To which muft be added the amazing fliccefs and fpread of the gofpel upon the firft publication of it, and the admirable fruits it hath uniformly produced in the hearts and lives of men, • wherever it hath been difpenfed in its native and genuine fimplicity. Nor have we any reafon to doubt that the Bible hath been truly conveyed down to us ; fmce, be- fides all the other evident marks of authenticity which are clearly to be feen upon it, the New TciVament, with ' which the Old ftands intimately and necelTarily con- nected, is fufficiently proved to be incorrupt, by the many verfions it very early received into various different languages, and by the numerous citadons made from it by fome of its bittereft enemies. The principles of religion being thus laid down, and the fpiritual nature of it thence exprefsly inferred, in a book which thus evidently appears to have come from God, the point to be proved is, you fee, eftablifhed by divine authority. We are affured, as if by a voice from heaven, that Godlinejs is not a mere forrri, but that there is a real, fubftantial, vital energy in its. and that it is in truth. The Reality of Religiou, 41 truth, the word of God which effectually %'orketh in all jhem that helievf. PART III. IT now remains that we complete the evidence which hath been adduced by adding, ni. The ccnfent of mankind in general, at fome feafon or other of tncir lives, u> this important truth. And however fceptical or unbelieving fome men may be, and however the conduft of others may contradict their profefTion -, yet we may be bold to affirm that this hath been, and dill is the cafe. I. Let the man of a diffolute and -profane chara^er ftand forth and fay, whether amidll all his ignorance, folly and impiety, he hath not on fome occafion at lead felt an alarming atteftation in his breail to the divinity of religion. There is fuch a thing furely as confcience. And that, like a faithful monitor, hath in a thoufand inftances been heard to fay, " Verily there is a re'ward " for the righteous y there is a God who judgetb in the " earth. His eye is upon thee; and all thy thoughts, " difp ofitions and refolutions, as well as all thine out- *' ward aftions, he will one day bring into judgment." Yea confcience hath affumed the character of a judge, as well as a monitor, arraigned the fmner at its awful tribunal, entered into the fecrets of his heart, and hav- in"^ accufed, convi6ted and condemned him, hath as it were ordered him forth to execution. And oh ! the ex- treme anguifh of the wicked, while they have thus heard the juft fcntence of divine wrath pronounced in their cars i and have felt the beginnings of future mifery, in all the fear, Ihame and confufion which the prefent ap- prehenfion of it excites. How have their countenances changed, like Bellliazzar's at the fight of tiie finger againll the wall! And how have their thoughts troubled them, Jo that the joints of their loins have been loojedy and their 42 The Realiiy of Religion. their knees have /mote one againfi another I To fuch checks, fuch ftarts, fuch fits of melancholy, or whaN. ever other name may be given it, few wicked men are perfect ftrangers. And though v.'hen the paroxyfm is over, and the violence of their fears is fomewhat abated, they may take pains to perfuade themfelves out of a belief of the juft and natural coniequence of thefe con- vidions, by fond conceits of fuperftition, imagination and bodily diforder •■, yet furely they cannot coolly refle6t on what hath palled, without fnrewdly fufpeding that; there is fuch a thing as religion, and that confcience is the counterpart of God's holy word. Such then are the feelings of the profligate. And, admitting that there are fome few of this cha* rafter, who in the midft of life and health have the happinefs, as they judge it, to efcape thefe tempefts within; there are neverthelefs innumerable inftances of bad men, who in the immediate view -of an eternal world, have been obliged to ioin ilTue v/ith the Bible, and to acknowledge in the prefence of furrounding fpec- tators, that this is no cunningly devijedfahle, but a moft important reality. And however even the foberer part of mankind may too many of them think lightly of the inward power of Godlinejs^ yet when the interefting fcenes of a future ftate are very nearly before their eyes, there are few of them but do acknowledge, either direftly or indireftly, that fomething more is neceflary to rqake them meet for the enjoyment of God, than that general decency of external condu6b in which they have unhappily placed the effence of religion. Thus you fee the men who deny the power ofgodlinefsy whether we take them from among the openly profane, or thofe of only a mere moral behaviour, they are all obHged, at fome time or other of their lives, to fall in with the convictions of confcience, and to fubmit to the mighty force of truth. But to their teftimony may be added, 2. That of Hypocrify itfelf, A kind of proof this which, however unnatural it may feem at firll view, will on- examination appear no lefs rational and convinc- ing The Reality of Religion, 4j ing than that juft mentioned. Hypocrites, it is well known, freely and openly declare their firm faith of the truth of ferioLis religion. But it is not to their profef- fions, however pofitive and clamorous, that any regard is here paid, fince it is agreed on all hands that they are bad men, and that therefore their word is not to be credited, efpecially in a matter wherein it is their intereft to deceive, lljey have not put off the old man^ as fome one exprelTes it, but only -put the new upon it. Yet, from a contemplation of the intire charafter, motives and condu6l; of fuch perfons, an inference may be drawn, which amounts to at leaft a very flrong prefumptive proof of the grand point in queftion. A hypocrite is one who alTumes a character which does not belong to him, in order thereby to impofe upon others, and fo gain fome advantage to himfelf. Now the character he affumes muft itfelf have fomething excellent and pleafing in it, and muft be fuppofed to have a real exiftence fomewhere, otherv/ife his affuming it could be of no advantage to him at all. No defigning man would, in order to gain the confidence and eftecm of another, put on an appearance which is unfavourable and very gene- rally disapproved ; or pretend to that which is in its own nature impofiible, or however moft unlikely to be deemed true. To apply this then to matters of religion. Here is one who confidently affirms he is what a man of g' 'dlinefs hath been reprefented to be. It is admitted that he is not fuch a perfon, that he aims to deceive, and that he cxpeds to acquire fome worldly emolument thereby. But does it hence follow that Godlinejs^ the appearance - of which he hath thus drawn like a vail over his iniquity, is itielf a delufion? No furely. There rather hence arift s a very ftrong prefumptioii in favor of the truth of it. For if this man be artful, as moft hypocrites are, it is hardly imaginable that he would let up a claim to what has no foundation at all, cither in excellency or truth. It is therefore, on the contrary, the plain lan- guage of his condu<5t, , cliat the charader he mimics is a poflible 44 1^^ Reality of Religion, pofTiblc and probable one, that it is truly excellent and venerable, and moreover that wife and good men have aftually profefTed iu, and been generally fuppofed to be endowed with it. For if thus much be not admitted, hypocrify would be a mighty harmlefs thing, and the pretender to religion would rather deferve the name of an enthufiaft than a deceiver. To the refentment then which mankind commonly feel at the very name of a hypocrite we may appeal, for at leaft the high probability of the truth of religion. There cannot be a femblance without a reality, a fhadow without a fubftance, a pifture without an original. Wherever therefore we fee a hypocrite, we have a clear and undeniable proof before our eyes, that fome worthy perfons do profefs religion, and likewife a ftrong pre- fumptive evidence that what they thus profefs is true. Thus, one of the fharpeft and moft fuccefsful weapons, which hath ever been employed in the fervice of infide- lity, may with a very little reflection be wrefted out of its hands, and turned with double fury on itfelf And thus, a vice the moft deteftable of all others, may in fome fort atone for the infinite mifchief it hath done in the world, by becoming an able advocate for the truth it once perfecuted and abufed. But there are other wit-» neffes to be examined on this important queftion, who, though they may be prejudiced in favor of the fa6l they atteft, yet juftly merit an impartial hearing, Thefe are, 3. Good men. By good men we here mean thofe who are generally acknowledged to be fuch, who, whether religion be or be not true, are amiable patterns of virtue and ufeful members of fociety. Now if perfons of this charader do moft, if not all of them, profefs a re- gard to the power of godlinefs ; if what they profefs hath in its own nature a tendency to excite them to a condud thus excellent and praife -worthy; if they afllire us that it is this fenfe of religion upon their fpirits which difpofes them to behave in this manner ; if they adhere to their profeffion amidft all oppofition j and in a word, if they exprefs The Reality of Religion. 45 cxprefs their fatisfadion as to the truth and importance of religion, when in the immediate views of death ; their teftimony, added to the proofs already brought, mufb furely fet this matter with every impartial mind beyond a doubt. It is indeed acknowledged, that there may be perfons of an external good behaviour, whofe motives rife no higher than mere principles of humanity and good na- ture. But it is a fact not to be difputed, that the moft refpeftable and worthy characters which have adorned the world, and to which even infidels themfelves have borne an honourable teftimony, have been found among the friends of ferious religion. Integrity, meeknefs, be- nevolence and the other focial virtues, have ever been the offspring of a lively faith of the gofpel of Chrift. The grace of God which hringeth falvation teacheth men to deny all ungodlinefs and worldly lufls^ and to live righte- cuflyy and foberly^ and godlily in the prefent evil world"^,. Such is the very Ipirit of the Chriftian inftitution. When therefore the good man declares that it thus ope- rates on his heart, his declaration, fo intirely confonant to every di6late of found reafon, and fo well fupported by the general courfe of his life, may juftly demand our credit j elpecially when we fee him perfifting in this his profefllon, amidft all the contempt and obloquy caft upon him by a profane world, and even in the extreme moments of life, when it is beyond the power of the moft refined hypocrify to conceal the genuine fentiments of the heart. Let us figure to ourfelves then the man of religion in his real and proper charafter, and fay whether a ftrono- prefumptive evidence of the truth of Godlinefs does not hence force itfelf on our confciences. Nor will we exalt the Chriftian above humanity, or drefs him in the fair habit which flattery may have too often given him : but we will view him as he is, a frail, imperfeft, fmful man ; yet behaving under the commanding influence of thofc » Tit. ii. u, la. divine ifi T^pe Reality of Religkni divine truths he profclTes, and labouring to adorn them by a holy and unblameable converfation. Behold him then, honeft in his dealings, faithful to his engagements^ and chafte in his connexions ; daily lamenting innume- rable miflakes, yet afraid of fm and of every diftant approach to it \ ufmg the world to the purpofes of chear- fulnefs and benevolence^ yet not abufmg it to covetouf- nefs or profligacy j fearful of temptation, yet refolutely oppofing it; feehng his afflidions, yet not daring to murmur at them ; aiming to do good, though often dif- appointed in his attempts : in fine, a lover of good men, a friend of fociety, and a blefllng to ail around him. And now hear him, his charadber thus eftablifhed, pro- nouncing religion in the light it hath been reprefented a fubftantial and important truth, openly profeffing it in the face of the whole world, and renouncing his tem- poral interefcs for the fake of it. Hear all this and fay, whether a teftimony thus authenticated ought not, will not have weight with every thoughtful mind. But if this does not fatisfy, if a fecret diflike of reli- gion ftill forces on the mind a doubt of the good man's llncerity; follow him to his dying bed, fee him lying thereon with a chearful compofure of mind, and take from his own lips the evidence he faithfully gives in favor of what he hath dared to profefs, and what hath been the governing principle of his life. '* Verily ^ fays he, *' there is a reward for the righteous^ there is a God who " judgeth in the earth. This hath been my firm faith, *^ and is now the joy of my heart. Religion is a, " reality: its power I feel, its fupports I enjoy. In ^'^ God I have put my truft, and he is faithful and good. " To Chrift I have committed nv^ everlafting intcreHs, and " he is able to keep them againft that day. Heaven, " unworthy as I am, I hope fhortly to poflels, and to " pollefs it as the free gift of God through Jefus Chriji my " Lord. O how my heart afpires to that pure and " exalted ftate 1 Thanks be to the good Spirit of God, " who hath wrought rat for this felf -fame thing. I have " waited^ 0 Lord, for thy Jalvatim — I have feen it — let The Reality of Religion, 47 *' Ut me now depart in peace — into thy hands Irefign my " Jpirit." The force of fuch evidence is hardly to be withftood — the heart feels it — the confcience yields to it. And that this hath been the fadl in many pleafinc: in- ftances is not to be qucftioned. Thus we have, I hope, fully proved the tiiith of in- ternal religion, from th^ veajon and nature of the thing, from the exprefs teftimany of Script urey and from the gene- ral confent of mankind. What remains now but that we fpend a few moments — in expoftulacing with the un- believer on his folly and madnefs— ;in reproaching the difmgenuity and bafenefs of the hypocrite — and in con- gratulating the Chriflian on X^at real happinefs he pof- icffes? I. Is there a man, who after what hath been faid, can lay his hand upofi ,his breaR, and fiiy he firmly believes that the religion of the heart is ail a fable ? One fliould imagine it impofllble, Byt if fuch an inilance i§^ to be found, we may be bold to affirm, and that without any breach of charity, that a fentence thus pro- nounced in favor of vice and fm, can never be the genuine jdidlate of the confcience. To believe that religion is all a lie, is a kind of faith which one lliould fufped, is too hard to be attained by a human mind: a myftery, I had juft faid, beyond any thing the Bible reveals. No. Unbelief is tlie proper offspring of a judgment unnatu- rally overpowered and proftituted by Icnfe. Say not then that you have reafon on your fide: no one Ibber diftate of it can fupport you in your infidelity. While therefore you treat this great objedl: with con- tempt and ridicule, you betray a wcaknefs and folly, which will be an eternal reproach to your underftandino-j and abicternefs and enmity of heart, which will one day bring upon you inexprefiible mifery. What if all you have heard fliould happen to prove true ? How great will be your confufion in the hour of death 1 Andliow great your furprize the inftant you launch into eternity ! How will you lift up your eyes before the tribunal of tiiat God, whofe revealed will you liave trampled under foot, 48 %e Reality of Religion. fcjot, arid whofe reafonings by the voice of corifcienCe itfelf you have rejedted and defpifcd! O confider theje things ye that forget God, leji he tear you in ■pieces and there be none to deliver^. But to haften, 2. If the condemnation of the infidel will be dreadful, how much more that of the hypocrite !— the man who in order to anfwer forrte fecuhr pui"pofes to himfelf, puts on the form of godlinefs, while he inwardly ^(?»/>x the power of it, and laughs at the whole as a cheat. A more unnatural, bafe and deteftable charadter than this cannot be imagined. It expofes a perfon to the refent- ments both of the good and the bad, and betrays a meannefs which renders him abfolutely unworthy of Society. Whether religion be or be not true, fuch a man muft in the end be a lofer. If it be not true, though he efcapes future mifery, yet it is a thoufand to one, but his hypocrify is fufpedled, and of confequence -his fchemes defeated; however it is certain that, fooner or later, he muft fmk into contempt in the opinion of all around him. But if on the other hand religion fhould prove true, what tenfold vengeance will fall on the guilty head of this wretched man, in the gre'at day of account ! — that day when the fecrets of all hearts fhall be laid open, and the God of truth fhall, with the loud applaufe of angels and men, and indeed the full approbation of the condemned himfelf, frown him from his prefence into the lake of fire and brimftone which burneth for ever- more. No excufe can be offered for him, and every cirCumflance which can be imagined will croud upon him, to aggravate his guilt and heighten his mifery. Bethink yourfelf, O man, in time. Religion is true. Alk your confcience, and it will tell you fo. Increafe not then your guilt by your hypocrify. Neither in this way bring the blood of any others around you on your own head. But throw the mafk afide. Acknowledge » Pf. 1. 22. your The Reality of Religion. aq your fin, and pray Gody if perhaps the thought of your heart may he forgiven you \ To clofe the whole, J. Andlaftly. How great, Chrlftian, is your felicity! You have believed religion to be a reality, and have found it to be fo in your own experience. You have the witnefs in yourfelf and you have the pleafure to fee every other kind of teftimony concurring with this of your own mind and confcience. Few indeed around you are duly affeded with this great concern ; yet few dare look you in the face, and fay it is all a deception. But, though the whole world did think differendy from you, if neverthelefs you have the Bible and the feelings of your own heart on your fide, what will it fignify ? And though in the end you fhould be miftaken, yet you will have no caufe to repent that you have given firm credit to fuch matters as have tended to make you a happier and better man, and a more chearful and ufeful member of fociety. But the truth is great, and it will prevail. Religion is a reality, and built on fuch prin- ciples as cannot deceive. Rejoice then, O believer, amidft all the contempt that is caft upon you by a pro- fane and wicked world. Rejoice in the truth. Place a firm confidence in Chrifl as your Saviour, and give all diligence to make your calling and ele^ion fure. Be con- firmed in the grounds of your faith, and pray to God that the fruits of it may fo appear in your heart and life, as to put the truth of religion itfelf and your own in- tereft in it beyond all difpute. And look forward with pleafure and triumph to that day, when all doubt and fcepticifm Ihall be for ever abforbed and loft, in die brightnefs and certainty of the heavenly world. • A^s uii, 22. E X^IS-^ DISCOURSE III. THE SJMENESS OF RELIGION. PART I. I Cor. xii. 13. And have been all made to drink into one Jpirit. IT is a reflefllon highly pleafing to a ferious mind, that religion, the nature and reality of which we have explained and proved, is one and the fame thing in every good man. Nor is tiiere in this argument enter- tainment only, but the moft important ufe: for on the one hand it tends to obviate a very plaufible objedion, v/hich hath often been urged againft the truth of reli- gion, as if it were not of divine original, becaufe it hath and doth afTume fuch various external appearances; and on the other, it happily tends to promote a firm union and a cordial affedion amoi^ all thofe who are interefted in this heavenly blefling. Nor could fitter language be ufed, to convey this chearful and improv- ing idea of real godlinefs, than that in our text; whether we be Jews or Gentiles, bond or free, if we truly fear God, we have been all made to drink into one Jpirit. The apoftle had been difcourfmg at large concerning fpiritual gifts, of which he tells the Corinthians, there was a very great diverfity in the church of God. But: refiefting how much they were difpofed to animofities and divifions, which was indeed the principal occafioii of his writing this epiiUe, he reminds them that what- ever The Samenefs of Religion, 5 1 ever variety of gifts there might be among them, there was but one Spirit whence they all proceeded j and that the great end for which they were given was likewife but one, even the general edification of the whole. This leads him into a very apt and famihar comparifon of tlie church with the natural body, yls the body, fays he in the preceding verfe, is one and hath many members^ and all the members of that one body being many, are one body : fo aljo is Chrifi. " As the natural body, though " compoled of many members, whofe fituationjftrength, " ufe and beauty are various^ is but one body^ fo the " church of Chrift, though it confifts of many indi- " viduals, whofe ftations, abilities and ufefulnefs may be ** various, is likewife but one body, of which Jefus ** Chrift is the head." For, adds he, by onefpirit we are all baptized into one body, whether ive be Jews or Gen- tlleSy whether we be bond or free : and have been all made to drink into onefpirit. A manifeft allufion there is here to the two inftitutions of Baptifm and the Lord's Supper. By the former, which is an emblem of regeneration, wc are initiated into the church, incorporated and joined to- gether, declared to be the difciples of Jefus, and fo to make one body. And by the latter, which exhibits a lively reprefentation of the do6lrine and grace of Chrift, we profcfs to drink into onefpirit, to have the fame divine temper diftufed through all our hearts, and to be knit to- gether in affection and love. To much the fame purpofe he exprefles himfelf in another place, where he is pro- fefTedly fpeaking of this facred rite, fVe being many are one bread ^. Now by this figurative mode of fpeech in the text, the apoftle would farther inftru6l us, not only that the many members which compofe the church of Chrift, do in fad make one body ; but like\sife that there is a/^w^- nefs in the religion itfelf, as it hath been already ex- plained, which thus unites them to one another. This is admirably illuftrated by the diftindlion he obferves be- tween the foul and body, and their union in one perfon. P I Cor. X, J 7. E 2 The 52 The Samenejs of Religion. The body and foul are the two parts which conftitute a. man. As the body, with all its members, is but one; fo the foul, with all its various powers and affedions, is but one Hkewife : and thefe two united make but one man. In like manner, as the feveral individuals which cbmpofe the church of God, however fcattered through the world, and however different in their external afped: and appearance, make but one body; fo this body is in- habited and quickened by one fpirit. It is in a fenfe one foul, one mind, one temper, which pofTeffes all good' ■men. At the table of our Lord we all drink of one eup; and thus in the great bufmefs of religion iJije all drink into onejpirit : we are of the fame nature, and make as it were one perfon. But, if we confider the words detached from either of thefe allufions, the fenfe will very well agree with other metaphorical defcriptions of religion in the book of God, and upon the whole amount to the fame thing. We often read of water, of living water, of drawing ^ater out of the wells of falvaiiony and of thirjiing and 'dpnking \ By which exprefllons are undoubtedly meant the inward fpiris and experience of religion, with the many comforts and bleflings of it. Now, fays the apoftle, whatever be our charafter or circumftances in other refpeds, yet having felt the renewing influence of the grace of God, we have been all made to dHnk inta one fprtt. We have all hungred and thirfted after righteoufnefs, have all been kd to the fame fountain- head, and have all, in our different proportion, drank of the fame divine bleffings which freely and largely flow thence. So he expreffes himfelf, Ipeaking of the fathers of the Old Teftament church, They did all eat the famt fpiritual meat ; and did all drink the fame fpiritual drink : for they drank of that fpiritual rock which followed them j and that rock was Chriji '. Upon the whole then, the fenfe of the words is raaiii- feftly this, that religion, in regard of the internal, fpiri- V Johniv. 14. — vii. 38. Ifa. xii. 3,. » i Cor. x. 3, 4. tual The Samenejs'of Religion. ^j tual and pradical part of it, is uniformly the fame in every good man. Now in order to the right improve- ment of this propofition, we will, I. Briefly defcant on that diverfity of natural and ex- ternal circumftances, which often attends the expe- rience and practice of religion. II. Inquire wherein confitls that uniformity y which the text alTures us there is in religion itfelf. And then, III. Point out the grounds and reajons of this, which will ferve to prove the truth of the obfervation, and ftill firther to explain and illuflrate it. I. As to that diverfity of natural and external circum- ftances which attends th^ profefTion of reii jion \ it will be neceflliry to take a general view of it, in order to fct the contraft in the ftronger light, and efpecially as the apoftle himfelf directs us to it in the very text. And, r. It is obvious to every one, that there is a wide /difference among thofe who fear God, in refped of their outward and 'worldly circumjiances. Religion is not confined to any particular nation or age of the world, nor to any particular rank or condition of men. It is not a blcfllng peculiar to the Chriftian a^ra, to tiiis country, or to the poor only. One may be a Greek, and another a Jew j one a Barbarian, and another a Scythian ; one bond, and another free. The water of life, like the river of Paradife, fpreads itfelf through various and diflind parts of the earth ; and fometimes fprings up in hearts where we little exped to find it, and without any external or vifible means of commu- nication. The young and the old, the rich and the poor, the honourable and the defpifed, have all of them, that is, fome of each condition, drank into the fame fpirit. Here we fliall fee one cloathed in rags, whofe inner man is neverthelefs adorned with that ap- parel which is incorruptible, and in the fight of God of great price. And there again another in affluent circumftances, and in axj exalted ftation of life, who is E 3 never- 54 '^'^s Samenejs of Religion. neverthelefs poor in Ipirit, and judges it his chief honor that he ranks among the humble difciples of the meek and lowly Jefus: a prince on a throne, and a peafant in a cottage J a Job and a Solomon, a Lazarus and a Da- niel. No uniformity is neceflary in regard of thefe things. In like manner, 2. There is a remarkable difference among good men, as to their intelle5lual capacities^ and their natural tempers. Thefe, be they what they may, are not the tefts by v/hich the charaders of the difciples of Jefus are to be decifively determined. TImt is to fay, the man who in refpeft of natural endowments is a fool, or but one remove from that denomination, may yet be enriched with divine wifdom. And he who was born with a ruggednefs of difpofiuon, which is not to be entirely m.aftered in the prefent life, may yet have his heart in the main right towards God. And fo on the other hand it would be very perverfe to fuppofe, that cither good fenfe, or good nature, are any real obftruc- tions to true religion. Fad fufficiently confirms the juftnefs of thefe obfervadons. Many ferious Chriftians we perhaps daily converfe with, who hardly know how to reafon upon the plaincfl point ; while fome here and there are poffefled of powers fo refined and exalted, as to render them capable of the clofeft thought, and of the m.oft curious and abftrufe fpeculations. And fo as to natural temperj how foft, mild and gentle is the difpofition of fome! and how fharp, perverfe and unyielding that of others ! The apollles Peter and John are remarkable inftances of this, variety in the temperament, if I may fo exprefs it, of their animal fpirits. The one is hot, bold and preci- pitate, the other foft, tender and affeftionate. And it isl imagine this difference of natural confbitution, which gives rife to thofe various appearances we fee religion often affume. The weaknefs of their intellects will not allow fome Chriftians to difcern, with that clearnefs that might be wiftied, the confiftency of divine truths, and their mutual dependance on each other. And the fharp- ncfs 72> One divine or fpiritual nature common to all the people of God. And this is precilely the fame now it was in the beginning, and will indeed ever continue immutably the fame in every age, \i\ every part of the world, and in every heart which is renewed by the grace of God. It is what our Saviour calls the one thing need- flil ". Here then our bufmefs is not immediately with the dodtrines of religion, thefe being rather the objedbs of it, than the thing itfelf. Though it is mod certain, that as truth can be but one, fo the apprehenfions of all good men concerning it, muft exaftly correfpond in regard of thofe particulars of it, which do immediately afFeft the exiftence of the jtew nature in the heart. Nor can we fpeak of inward piety, without keeping in view the grand objects of it, which have been more or lefs t:learly revealed to the minds of men, according as the infinite wifdom and goodncfs of God have judged moft fit and neceffary. Now the main efjpreffions of inwardfreligion may be comprized in this fhort account of it. It firfl humbles the heart of man — then injpires it with divine hopes and joys — by this means refines andjan^ifies it — and lb makes it capable of pure love and exalted friendjhip. And in refped: of each of thefe particulars there is an exa^l Uniformity y at leaft in a degree, among all the people ^ of God. They have all been made to drink into the fame fpirit. I. Religion humbles and abafes the heart before God. Where is the good man to be found, who hath not been ftruck with an awful apprehenfion of the truth and dig- nity of the divine perfediions, and with a deep fenfe of his own vilenefs and unworthinefs ? While faith prefents the BleiTed God to our view in his infinite omnifcience, his fpotlefs purity, his almighty power, and his tran- fcendent glory, we vanilh into nothing before him. The lively difplay of thefe his attributes in the works of nature and providence, in the righteous dictates of his " 2 Cor. V. 17. " Luke x. 43. holy Tije Samenejs of Religion. 59 holy law, and the propitiatory fufferings of his own Son, commands our homage and dread. We admire and wonder, adore and tremble. And fo turning our eyes inward on ourfclves, traverfing our hearts through the various and fccret mazes of vanity and fin, obfcrving how unlike we are to the pure and perfect God, and how Ihort we come of our obligations to his holy law, re- flefting on the poUudon of our natures, and the aggra- vated guilt of our lives ; we are covered with fname at this fad fcene, and readily acknowledge ourfelves ths chief of fimiers. And then, conceiving fome hope of the mercy of God, through the great atonement he hath appointed, we feel the relentings of a broken heart for all our ingratitude, and tlic fenfations of real grief for all our folly and fin. Now thefe experiences, which are the beginning of religion, and which accompany the Chriilian all his way through life, are the feelings of every good man. There is an intire fimiiarity here. The myriads of finners who have been faved, from the beginning of time to the prefent moment, of whatever nation, kindred or tongue, have all been infpired with thefc fentiments, and all been afFefled with thefe fenfations. If we go back to Patriar- chal times, and afk the faithful in thofe days, wliat they thought of God and themfelves; their anfwer will correfpond exaflly with the account we have juil given. Good old Jacob will tell us, that when the Lord ap- peared to him, fuch an awful reverence of the great God was imprefied upon his fpirits, as obliged him to cry out, How dreadful is this place ^' ! And will add, diat when he contemplated his own nature, with the frailty and guilt that attended it, he judged himfelf univorthy of the lead of God's mercies *. With him Job, that upright and perfect man, will agree, afiiiring us that having not only heard of the Lord with the hearing of the ear, but with the eye feen him, he abhorred himfelf and repented in diifl and ajhes*. Ifaiali in after-times, » Gen. xxviil. 17, « Gen, xxxli. 10. » Job xlii. 5, 6. wiU €o The Samenefs «/" Re^gion. will talk the fame language ; #■' ners ", and fi-eely acknowledgjing, By the grace of God T mn what I am ^. In jfhort, this feature I have been' de- fcribing, is (Irongly expreffed in every religious char-afte:^ tKt Scriptures have given us ; and fixes an exa6t refem^ blance between all the meh of God, whofe hiftories are there recorded. Patriarchs, prophets and apoftles, ail unite in loudly adoring the grace of Q-yA^ and humbly deploring their own unwofthinefs ; in freely renouncing every pretence of merit on their part, and chearfully afcribing their falvation to the divine mercy alone. And fuch is the temper of good men of every country5 of every age, and of every rank and condition. Princes, who fear God, we ftiall fee fmiting upon their breafts, and with the fame lowlinefs of mind as the meaneft pub- lican, crying out, God he ^nerciful to me a finner ^. Neither wit, nor learning, nor honor, nor wealth, nor any other temporal emolument, fliould they fall to the ftiare of the Chriftian, will by any means excufe him, nor does he wifti they ftiould, from thefe the genuine expreflions of true religion. Such an exaft uniformity is there in that divine temper, which pofiefles the hearts of all the people of God! Nay of their very afflidtions themfelves, I mean their doubts and fears, and their hours of melancholy and defertion, it may with truth be affirmed, that ss they are all of much the fame kind, ^ li'a. vi. 5. c Dan. ix. 7. ^ Luke v. 8. * i Tim. i. 15. ^ iCor. XV. 10. « Luke xviii. i^. The Samenejs of Reltgion, 6t io they are all adapted to this tlie fame end, to humble and abafe their hearts before God, and to promote their reverence for the divine majefty and glory. This fimi- larity is Hkewife farther remarkable, 2. In regard of their hopes zx\<\joys\ not indeed as to the degree of them, but their nature and tendency. The grand objedts of them are the fame, fuch as the pardon of fm, the favor of God, the prefence and blefTing of his Spirit, the guidance and protedlion of his providence, deliverance from fm with all its wretched confequence^, and the perfe^fl fruition of endlefs happi- nefs in the world above. The fource wlience they arc derived is the fame, even the mercy and grace of God through the Lord Jefus Chrift, The means by vv^hich they are communicated are alfo the fame, the word of God and the other appointments of religion, fuch as meditation, prayer and an attendance on public worfhip. So likewife die inQuence by which they are excited is the fame, the feafonable and gracious operation of the Holy Spirit. And after much the fame manner do they rake their rife in the heart, ufually following upon a deep and humbling fenfe of their own unworthineiii, accom- panied perhaps with many doubts and fears, and with many debates and queftionings as to their Hate before God. Thus divine wifdom and grace purfucs the fame meafures with them all, firft wounds and then heals> firlt humbles and then exalts. And in like manner, thefc hopes and joys are ever)' where fimilar in their nature and tendency. They refrefh the hearts, and ftrengthea the hands of all who enjoy them. Now, whoever thefe happy perlbns are, whether dif- tinguifhed by the honors and pleafures, or by the difap-s poincments and forrows of the prefentlife, it is equally true of them all, that they place a higher value on thefe divine and heavenly bleiTingr. than any other. The good man who is elevated to the very pinacle of worldly grandeur, if fuch an one there be, confiders the favor of his God as an acquifition infinitely more refplendent and dignifying than all tlic envied pomp he poflclTes. Ami €2. The Samenefs of Religion. JVnd the good man, on the other hand, who is reduce J to outward circumftances the mofl abjeft and diflrefling, covets thefe emoluments of a fpiritual kind, far beyond all the eafe and affluence of a tem.poral nature, which Providence hath thought fit to deny him. JVhom have J in heaven hut thee .^ and there is none upon earth that 1 defire hefides thee *", was the language of a prophet v/ho held no inconfiderable rank in the church of God, when its outward condition was profperous and flourifhing. And it was the prayer of a great and mighty prince, who had fhared largely of the honors of vidory, and the gratifications of popular applaufe, Lord lift thou up the light of thy countenance upon ine^. Nay, in later times, an apoftle who had be«n bred at the feet of Gamaliel, and could boaft perhaps of fupericr advan- tages of genius, learning and reputation to mofl others, folemnly declares that he counted all thefe things hut lofs, for the excellency of the knowledge of Jefus Chrift his Lord^ mid as no hetter than dung^ when compared with the ex- alted honor and privilege of an intereft in his favor and love ^. Thus uniformly do all good men agree in their judg- ment, as to the refined and fatisfying nature of religious pleafures, and thus eagerly do they all thirft after the enjoyment of them; ever chearful and happy whilft they are in the pofTeflion of them, and ever gloomy and difconfolate whilft they are interdidled or withheld. Thus have they all the fame refined and exalted tafte, and thus are they all, in their meafure, alike benefited by the gratification of it ; it being the univerfal and genuine effed of thefe joys to moderate the affedions to the world, to elevate the mind to God, to make the heart courageous in its oppofition to fin, and to infpire the whole foul with gratitude and praife. Surely then it may be truly faid that they have all drank into the Jame ffirit, " Pf. IxxUi. 2$. » Pf. iv. 6. k Phil.iu. 8. And The Sai)tenejs of Religion, 6j And were I here to recite at large the experiences of all the people of God recorded in the Bible, thofe of antient and of later times, thole of diftinguifhed and of inferior abilities, thofe who enjoyed the honors and emoluments of the Jewilh dilpenlation, and tliofe who endured the difgrace and perfecution tliat attended the introduction of tlie Chriflian; were I to prefcnt to your view an Abraham, a Mofes, and a David, amidft their wealth, power and wifdom, and a Peter, James and John, amidft their poverty, weakncfs and fimplicity ; you would lind them all giving the fame account of the hopes and joys of religion, and all joining ilTue in this teftimony concerning them, that ibe ways cf IViJdom are ways of pleafantuejsj and all her paths peace K And from hence it is natural farther to obferve, 3. That tliere muft be the like uniformity, in relpedt of the pure and fpiritual tendency it gives to the defires and affedions. If there be fuch a thing as religion, it is evident to a demonftration, that it can have nothing fhort of our reftoration to the divine iikenefs for its main objcd. Since then it is fm which alienates us from God, deftroys our peace, lays wafle our joys, dii- graccs our natures, and brings ruin on our fouls ; this antidote which divine grace hath provided againft it, muft take effed by gradually expelling the deadly poifon from the heart, and fo reftoring the immortal fpirit to a vigorous and healthful ftate. Nor yet is this malignant difeafe at once cured : the procefs is gradual, and it may be painful \ but there can be no reafonable doubt that in the ifliie it will be effeftual. In the mean while how- ever, it is natural to exped not only the moft perfed fimplicity in the remedy itfelf, butlikewife an exafb fimi- larity in the manner of its operation on every heart, to which by the grace of God it is communicated. Nor IS it to be queftioned, could we have accefs to the minds of good men, fo as to know difiinftly what pafles there, but wc fliould find this to be the cafe. ' Prov. iii. 17. Large ^4 2"/&^ Samenefs of Religion. Large hath been the number of truly pious men who have exifted on this earth, though fmall in comparifon with thole of the contrary charader. But their experi- ences being laid open to our view, we fhould at once difcern an exa6l correfpondence in the principal cha- racters and leading exprefTions of them all; in the fears, complaints and confiids of their breads, and in the ten- dencies, defire: and refolutions of their hearts. How fhould we find them all, as one man, ftruggling for the maftery over this and the odier corruption, fuch as pride, envy, paffion, impatience, fenfuality, love of the world and the like ! How fhould we fee them all in the bitter- nefs of their fpirits bewailing the frowardnefs of their foohfh hearts, and with deep contrition lamenting every little advantage, which fm may at any time have gained againflthem! And how fhould we hear them all, as with one voice, though perhaps interrupted with many broken fighs, pouring out their fervent prayers at the feet of divine mercy, to be delivered from the dominion of their iufls, and to be formed for the refined and fpiri- tual exercifes of the heavenly world! . It hath often v/ith great truth been obferved, that real Chriftians do in nothing fo exadly agree as in their prayers ; I mean not in the fervency only, but in the • general drift and tenor of them. Though they may diiter in their apprehenfions about fome lefTer matters, or may through various caufes mifunderfland each other's explanation of them ; yet, when they prefent their ad- drelTes to God their common Father, they all talk one plain, fimple and intelligible language. And the reafon may be very readily afiigned. Prayer is no other than the offering our dehres to God : it being then the grand objeft of every good man's defire to refemble God, a wifh vv^hich includes in it every fpiritual and heavenly bleiring, it follows of confequence that there muft be an iimformity in their prayers. This clearly fl:iews therefore the perfcLl agreement there is among them all, in that great and effentiai branch of true religion, which we arc treating of under this particular. And The Samenejs of Religion, B$ And were it necefiary we might here, as well as in the former inftances, cite the numerous reftimonies of Sacred Writ in confirmation of this pleafmg truth : for the ex- amples of the Bible, iri all the artlcfs and undifguifed forms in which they are drdwn out to our view, do no lefs recommend purity of heart and life, than do its dodlrines and precepts. But it will be fufficient to ap- peal to the fenfations of every ferious Chriftian, and to the acknowledgments of even thofe, who pretend not themfelves to that facred character. Let all then who are in earned about religion fay, whether on the one hand the remains of indwelling fin, that is in other words, the irregular tendencies of tlie heart, are not the principal burden they groan under; and whether on the other hand the profpe6l of being wholly freed from thefe fad complaints, and fo being afiimilated into the fpiritual likenefs of God, is not the moft pleafant cordial wliich can be adminiilered unto their fpirits ? To thia queflion they will inflantly reply in the affirmative ; and I may add, will exprefs themfelves with a vehemence and chearfulnefs on this point, which will fhew them all to be as it were one foul. And as to thofe who have no real fenfe of religion upon their hearts, we fliall find even their apprehenfions of it, however confined and miftaken in other refpects, including in them the general ideas of holinefs and goodnefs. Such they take to be the meaning of religion, or they could not with any appearance of reafon ridicule thofe, who while they pretend to it are wholly dcfbitute of either of thefe qualities. So that we have the confent both of good and bad men upon this argument, that if there be fucli a thing as religion, its tendency to promote hoiiriefs mull be uniformly the fame in all who profefs it. And from hence the tranfition is very natural, 4. To that fpirit of real charity 3.ndfrie7id/hip, which is tlie genuine fruit of evangelical purity. That love muft needs enter deeply into the very principles and genius of religion, is mcthinks fufficiendy evident from F the 66 The Samenefs of Religm, the nature of God, the great obje6t of it — God is love^', from the unparalleled love of the BlelTed Jefus, the grand medium of it — it pajfeth knowledge"" -, and from the indifpenfable importance of it to our happinefs and ufefulnefs — ii is the bond of -perfe^ion^^ the fulfilling of the law °y the chief attainment of the divine life, and that which reflects the moft pieafing luftre on all the ether graces and duties of it. Love foftens die heart, meliorates the affections, begets peace and union in the mind, and diffufes joy and pleafure through it. Love is the main fpring of acceptable obedience : it unites us to God, and fo conciliates our will to his ; it unites us to one another, and fo inclines us to adts of generofity and goodnefs. Jt infpires us with benevolent difpofi- tions towards mankind in general, with a tender fym- pathy towards the diftrelTed, and with a cordial efteem for all good men. Now this being the cafe, no man can become a new creature without partaking of this divine temper. It is interwoven with his very nature, and is a feature fo fully expreffed in the countenance of every branch of this numerous family, that we are warranted to put the trial of our new birth on this iflue. Where is the man of religion who is not a lover of God ? who does not admire his tranfcendent excellencies, as difplayed in the various works of his hands ? who does not feel a grateful fenfe of the rich profufion of goodnefs, he is continually pouring upon him ? and who does not confider him as his chief portion, and the only fource of his moft fub- ftantial felicity ? Where is the pious foul who is not a lover of the adorable Jefus ? who does not reverence him as the moft amiable of all objeds, while by faith he contemplates the unfpeakable glories of his divinity, ftiining through the vail of his humanity? and who does not feel a pure flame of heavenly afFedtion kindled in his breaft towards him, while he dwells on the matchlcfs * 1 John iv. i6. ■ Eph. iii. i^. ■ Col. iii. 14. • Rom. xiii. 10. wonders The Samenefs of Religion. Cy wonders of that grace, he hath difplayed in yielding his life to death for the moft unworthy ? And where, in one word, is the good man who is not a lover of o-ood men, whofe heart is not fufceptible of lively imprelTions, from a contemplation of the divine image on whatever mind he fees it drawn ; and who is not by this pleafmo- band of friendfhip and love, firmly attached to his Chriftian brother, however defpicable he may be in other relpeds ? Love then, pure, fpiritual, heavenly love, is an eflen- tial property of real religion, neceffary to form the cha- rafter of every good man, and of confequence an endowment common to all the children of God. This was the temper of the Antediluvian faints, of thofe who flourifhed under the Jewilh difpcnfation, and of thole who fprung into exiftence amidft the more bright dif- coveries of the gofpel ; the temper of Noah, of David, and of John. It was love that tuned the harp of the fweet fmger of Ifrael, and love that guided the pen of the beloved difciple of Chrifl. How does this divine paflion towards the BlelTed God and all who bear his image, diffufe itfelf through the devout pfalms of the one, and the affeftionate epiftles of the other ! What fhall I fay? Not a Chriftian breathes, whofe heart is untouched with this hallowed fire which comes down from heaven. " It communicates itfelf to every living temple, which the Divine Spirit hath confecrated for his refidence ; and though, through various caufes, the warmth and ardor of it may fometimes abate, it fliall not, it cannot be totally extinguifhed. O happy world, where it fhall never any more languifh ; but rifmg into one bright and pure flame, Ihall fhed light and heat far and wide, and diflblvc every heart into gratitude and praife ! Thus have we feen what are the principal expreflions of real religion, wherein good men, however they may be circumftanced in other refpeds, are univerfally agreed. They have been all made to drink irtfo one Jpirit. The grace of God firil humbles and abajes the heart of man ; F 2 then 6'8 The Samenefs of Religion. then pcjj'ejfes it of divine hopes and joys ; hereby" nev!? 'Models and refines its prevailing tendencies and defires-, and fo makes it capable of what is the perfeftion of religion-, even pure love and exalted friendfhip. PART III. HAVING defcribed the feveral leading exprefilons of religion, which form an tyid^Ct fir/iilarity in the charafters of all the people of God, I am now, HI. In a few words, to point out the grounds or reajons of this uniformity, which will ferve at once both to confirm the obfervation in the text, and ftill farther to elucidate and explain it. And here, amidft the many confideratioDs that might be offered, v;e fhall confine ourfelves to thofe only which are fo plain and fimple, that they muft needs be obvious at firft view to every truly ferious mind. As firft, that Xhtjuhje5fs of religion are all of the fame nature. Secondly, that they all derive this divine blefiing from the fame origin. And thirdly, that it is uniformly adapted to the fame great and important Ends. I. They are all of the fame nature. Were they in- deed each a different fpecies of creatures, formed after a different manner, and upon a different foundation as to their acceptance with God ; it would follow that there would be a diverfity in fome of the main expreffions of tlieir religion. Faculties effentially varying from each other, would require a various kind of treatment, and he who had preferved his iniiocence and perfeftion as in the beginning, would not need that repentance and re- novation of heart, which are neceffary to the recovery of a guilty and depraved creature. But this is not the cafe here. We are all made of one blood, all endov/ed witii the like faculties, all poffeffed of the fame palfions, and ail the unhappy partakers of the fame depraved natures. It is acknowledged indeed that there is a ftrength The Samenefs of Religicn. 6g ftrencrth of genius, and a foftnefs of natural temper in fome, which renders them more amiable than others; yet the principal oudines of human apoilacy are much the fame in all. From hence therefore it is eafy to fee, that in refpccl of the grand concerns of religion, the perceptions and reafonings of every enlightened mind, and the fenfations and feelings of every renewed heart, muft be very nearly fmiilar. The guilty muft be humbled, and made truly penitent; the condemned muft be juftificd, and lb be- come in a degree at leaft chearful and happy; the de- praved muft be renewed, and as to their prevailing difpofition made holy ; and they who are at variance with God and one another, muft be made capable of divine love and friendfliip. The former therefore hav- ing been the true ftate of every good man, the latter muft of confequence be the fum and fubftance of the religion of each one of them. And fince in every fub- je(5l of the grace of God, there are thus the fame materials to be wrought upon, the fame paffions and prejudices to be overcome, and the fame change to be effedled; it follows likewjfe that this great concern in its rife, progrefs and final confummation, muft be con- duced in every heart after much the fame manner. All which I think fully accounts for that fimilarjty of expe- rience in good men, which hath been fo particularly delineated. This inference is likewife, with the fame force of reafon, to be drawn from a contemplation, 2. Of the one gvmd/ource or origin whence religion Is derived. It hfrom above^ the offspring of God, and the o-enuine fruit of the influence and operation of his Spirit. From this one fountain die water of life flows ; and how various foever the channels may be through which it runs, the many pure and pleafant ftreams of it may all be traced back to this their common head. What is affirmed in this context, of the miraculous gifts peculiar to the primitive church, may with the like reaibn be applied to the better blefllngs of religion, or of the grace of God, that the fame Spirit dividetb to F 3 ^^f^/ 70 The Samenefs of Religion, every man fever ally as he will^. It is he who Irradiates the dark mind, comforts the ajffli6led heart, new models the perverfe will, and fandifies the polluted afFeftions. Now as no fountain can fend forth at the fame place, Jweet water and hitter "^ \ fo we may be very fiire, that what is the efFe6t of a divine influence on the fouls of men, muft be of the fame pure and fpiritual nature and tendency. And for the like reafon we may fafely con- clude in the general, that however the circumftances of particular perfons may in fome refpeds differ, yet the manner of the divine operation on the hearts of men is much the fame. Religion will begin then in our humi- liation, and advance through various degrees of fandtifi- cation, till it rifes to a perfcdion of happinefs and glory in the heavenly world. To all which I fhall only add, 3. That the great and important ends which religion propofes, clearly evince the fimplicity and uniformity of it. The glory of God, our own happinefs, and the welfare of fociety, are acknowledged to be the principal objeds of this great concern. And if we take our efli- mate of it by thefe meafures, as we Ihall hereby be fecured from any very grofs and abfurd apprehenfions about iti fo we fhall be obliged to join ilTue with the text, in the teftimony it gives concerning its Jamenefs. The lines from the circumference to the center, having an immediate diredion to that point, muft advance to- wards it in the fame manner, and be exadly fimilar to each other. In like manner, there is not one of the par- ticulars in which we have made religion to confift, but will be found on refledion to have the great objeds juft mentionedimmediately in view; nay, if either of them be excluded, our idea of religion muft be imperfed, if not the grand ends of it abfolutely defeated. Can the true God be glorified, or his perfedions be held in due veneration by him, who in effed exalts himfelf into a deity, and impioufly offers facrifice to his own merit and fufficiency ? Can a man be rationally chearful and fub- » 1 Cor. xii. n. ' % Jam. iii. 11. ftantlally The Samsnejs of Religion. 7 1 ftantlally happy, while he (lands expofed to the wrath of God, and remains a wretched flave to his lufts ? Or can the profperity of particular communiLies, and the wel- fare of fociety in general be maintained and promoted, while the turbulent paflions of depraved nature are un- reftrained and unfubdued? But, on the other hand, liow amiable an appearance does true religion make, when unaffeaed humility, divine hope, pure defire^and fervent love, form the chief exprelTions of it ! Thefe are graces which manifeftly tend to exalt the glory of God, and promote the happinefs of men. And fmce there is ap- parently fuchan unity of defign in this great concern, it neceflarily follows, that if we are the children of God, and the difciples of Jefus, we have been all made to drink into onejprit. Having thus illuftrated and confirmed the argument in the text, we fhall clofe what hath been faid, with briefly applying it to the ufes mentioned in the beginning of this difcourfe. And, I. It fully obviates a very popular, and indeed a very plaufible objedion to the truth of religion. " There « are fo many different notions and profeffions in the " world, fays the man of infidelity, that it is no eafy " matter to determine which is right. .The natural in- " ference therefore from this variety of fentiment is, « that all rehgions are doubtful, and defeflive of that «. decrree of evidence which is neceffary to fatisfy an " inquifitive mind." But the light in which this matter hath been placed, clearly Ihews the objection to be fal- lacious, and the conclufion moft irrational and abfurd. That men do reafon very differently, and that too upon the effential points of divine revelation, is ac- knowledged ; and that many do make religion to confiil in what does not really belong to it, and profefs them- felves to be what they are not, is likewife as certain. But it does not follow from thefe abufes of religion, that it is itfelf a vague, loofe and uncertain thing. There is but one way to heaven, and however the apprehenfions of good men themfelves as to fome leffer things, may F 4 not 7 2 The Samenejs of Religion. not be alike clear, and their external forms of profeflion may in many refpefts differ; yet the leading principles of their judgment, and the fnain feelings and experiences of their hearts, are ftri6lly analogous and fmiilar. And we may venture to appeal to every one, who hath en- tered into the fpirit of thefe great and important matters, for the truth of what we have affirmed. Be not fhocked therefore at the different appearances religion may afTume. They are eafily to be accounted for, upon this plain and acknov/ledged principle, that at prefent we know in ■part and prophecy in party and that the befl of us are fubjed- to prejudices, which through various caufes are almoll unconquerable. Religion is however hxitcne thing; and if you are fo happy as really to know and feel what it is, you will have the teftimony of all good men, of every age, kindred, nation and tongue, to join you in your humble and chearful profefTion of it. This argument alfo, 2. FurniHies a powerful motive to the cultivation of intimate union and cordial affedion, among all the people of God. Is religion one thing? Then they who. are partakers of this one common bleffing, fhould alfo be the partakers of each other's efteem and love. I mean not from hence to infer the leafh indifference to any divine truthi which propofes itfelf to the faith of a Chriftian. As truth can be but one, fo no difcovery which uifinite wifdom and goodnefs have thought fit tp make, is by any rneans to be confidered as indifferent in itfelf and of litde or no ufe. Thus to treat any of the facred do6lrines or inftitutions of the Bible, is, in proportion to their importance, to fap the very foun- dation of that love and union we wifli to recommend. That integrity which arifes out of the na.ture of religion, demands a firm and unfhaken attachment to whatever appears to be of divine authority. And that pure con- cern which it excites in the breaft, for the glory of God, and the good of mankind, not only excufes but warrants a becoming zeal in the defence of the truth. But The Samenejs of Religion. 7j But furely, as M^e ought all lo contend earnejily for the faith once delivered to the faints ; Co we are obliged by the fimplicity and famenefs of that divine fpirit and temper, which hath been infufed into our hearts, mcjl Jincerely and affe5lionately to love one another. If the laws of humanity conftrain us to exprefs a tender regard toward manlvind in general, purely upon this principle that they partake of the fame nature with ourfelves; the argument muft receive additional ftrength, when it comes cloathed with all the native dignity and generofity which religion gives it, at the fame time prefcnting to our view the good man who is born from above, as the objed; of this our efteem and affeftion. Can we believe him to be the offspring of God, the brother of Jefus, and a partaker of the fame nature with ourfelves, and not embrace him with the utmofb cordiality in tlie arms of Chriflian charity? God forbid that we fhould be infen- fible "o fuch hvine imprefTions ! Beloved, let us love one another, for love is of God, and every one that loveth, is horn of God, and knoweth God. He that loveth noty knoweth net God; for God is love'. May this temper live and increafe in each of our hearts, fo proving us to be the difciples of Jefus ; till at length it Ihall arrive at its utmofl perfedion, in the realms of light and glory above ! ' I John iv. 7, 8. DIS- DISCOURSE IV. THE IMPORTANCE OF RELIGION. PART I. Luke x. 42. 'One thing is needful.- THAT Religion is a concern of infinite Importance to mankind, every one will acknowledge who admits that there really is fuch a thing. And yet alas I there are few only who have a deep, operative, . abiding fenfe of this imprefTed upon their hearts. To excite therefore your attention to this one grand concern, and by the grace of God to perfuade you to a vigorous and perfevering purfuit of it, is the objed of this difcourfe. Nor can, methinks, any one among us turn a deaf ear to this argument, while he duly reflefls, that it is not only the moft interefting which was'ever propofed to his attention, but that it (lands thus diftinguifhed in our text, by the decifive fentence of the Son of God him- felf. What led our Saviour to difcourfe on this fubje6t, is particularly mentioned in the preceding verfes. Enter- ing it feems into a certain village, he was invited to the houfe of a woman named Martha, who had a fifter called Mary. This village it is highly probable was Bethany, a place not far from Jerufalem ; and thefe two women, the fame of whom the Evangelift John fpeaks ', ' John xi. ,/ and The Importance of Religion. 75 and whofe brother Lazarus had been raifed from the dead. They appear both of them to have been the friends of Jefus, and of religion 3 though, in the coiirfe of the ftory, the preference in regard of piety, is mani- feftly given to Mary above Martha. As to Mary, ihtjat at the feet of Jefus , and heard his word\ Her attention was almoft wholly taken up with the things of God; lb that Ihe gladly embraced every opportunity of Iiearing our Saviour's doctrine, and pro- fiting by his inllruclions. But as to Martha, Ihe was cumbered about muchferving ". Indeed her much ferving was the effeft of her hofpitality, and an expreflion of her love to Chriit, and was therefore in thefe views of it highly commendable. But her a6livc and impetuous temper had hurried her into too great anxiety about worldly things, and fo was likely to prove hurtful to her beft interefts. Yea, one ill effe6l of it remarkably ap- peared, in the indecent fretfulnefs (he betrayed on the prefent occafion. For, in the midft of her bufy care to provide for our Saviour's entertainment, obferving her filler wholly taken up with his company and convcr- fation, fhe petulantly complains of her inattention to the affairs of the family, and prays that flie might be dif- mifled to alTift her therein. To which our Lord imme- diately makes anfwer in the verfe preceding the text ; " Martha J Martha^ thou art careful and troubled about " many things. The anxiety you exprefs upon this oc- " cafion is unbecoming and fmful. Ho^v fond foever " you may be of Ihewing me refpeft, yet there is a " mixture of vanity with your hofpitality, and of " worldly-mindednefs v/itli your care and induftry. You " are too bufy about thefe matters. The affairs of your " family, though they ought to be prudently attended " to, yet fhould not Ihut out the grand concern of God " and religion. This is the one thing needful. Be pcr- " fuaded therefore to transfer your needlefs anxieties, " from thefe many trifling matters, to that which is of • Luke X. 39. ■ Ver. 40. " indif- 76 The Importance of Religion. " indirpenfable importance. 2''here is a necejftty of one '^ thing *. And inftead of cenfuring your filter Mary " as if Hie were too religious, rather confider her con- " dii6t as a proper pattern for your imitation ^ for fhe *' hath chofen that good party which Jhall Hot he taken ** away from her.^^ And noWj methinks, little pains need be taken to prove, that this reproof of our Saviour's is of more general ufe than in the particular inllance before us, and that he him/elf fo defigned it. DifmifTing therefore any farther concern with Martha, let us confider this moil important and falutary admonition as addrefled immedi- ately to ourfelves. There is a ftrong propenfity in each of us to an undue folicitude about the affairs of the prefent life. But what fays Chrift to us amidft all our vain purfuits? — " Be not careful and troubled about " thefe many things. There is need of one thing only : *' let that therefore be the main obje6t of your attention." If it be afked what this one thing is ? the anfwer is ready, it is Religion, or a principle of divine life im- planted in t\\t heart by the grace of Godj the main expreffions of which are faith in Chrift, and repentance towards God. By the prophets it is ufually ftiled the fear of the Lord^ , and a new hearf^-^ and by the apoflles, the new creature % the incorruptible feed^, and the wifdom that is from above". It includes in it an intereft in the mediation of Chrift and all the bleffings of faivation, as its privilege ; ' and the right government of the temper and life, as its duty. My prefent defign is not to enter into a particular explanation of the nature of religion, that having been attempted already; but to confine my- felf intirely to the Importance of it. It is of ail things moft neceflary, and that without which we cannot fail of being expofed to the utmoft mifery and danger. In order therefore to fet this argument in the ftrongeft light, we fhall, * 'ek^ ^i £rt %?£•«. "> Jer. xxxii. 40, &c. ^ Ezek. xvlil. 31. » 2 Cor. V. 17. Gal.vi. ^5. b ijohniii. 9. iPet.i. 23. * Jam. iii. 1 7. I. Compare The Importance of Religicn, ^y I. Compare the one thing needful with the many other things of the prefent hfe, about which we are apt to be careful and troubled ; II. Shew^^more diredly wherein the Importance of it confifts ; and then, III. Confirm this view of it by fome plain reflexions on the nature of religion, as it hath been already in general explained. I. If we compare ferious religion with the mofl im- portant and interefting concerns of human life, it will clearly appear to liave the precedence of them all. Knozv- ledge, reputation, friendjhip, Juhfifience and healthy will I imagine include in them every thing, which mankind ' hath been ufed to account needful. I. Knowledge we will mention firft, as it is what men in general deem the leaft neceflary, though it be an ex- cellent accomplifhment, and in fome refpcds fuperior to any of rhe bleflingsjuft mentioned. An acquaintance with human nature, with the hiftory of the world, with the various interefts of mankind, and with the connec- tions and dependencies of all things around us, is a very defirable attainment. Nor is the utility of it inconfide- table, fince it not only affords a rational pleafure to the mind, but is of great importance to diredl our condu6t in mofl of the affairs of life. So that we are highly indebted tothofe who, at the expence of much time and unwearied labor, have generoufly contributed to the in- terefts of learning and knowledge. But notvvithftanding this, human fcience, whatever be the benefits refulting from it, cannot be ftiled The one thing needful-, no not abfolutely fo, even in regard of our well-being in the prefent life. A man may be wholly rude and uncultivated as to any accompliftiment of this fort, and yet be both a good and a happy man, an ufcful rnember of Ibciety, and a joyful expedant of future felicity and glory. Not a few inftances of this fort we have frequendy before our eyes. Nay it is pof- fible, and it too often happens, that perfons of diftin- guilhed abilities and of extraordinary attainments in re- fped 7 8 The Importance of Religion. ipect of thefe things, may be deftitute not only of the grace of God, but of a common principle of honefty; and fo be rather the enemies than the friends of man- kind, the pefts rather than the ornaments of fociety, and inftruments of the greateft evil, rather than of any good to their fellow-creatures. Human knowledge there- fore, however ufeful, is not fo neceffary but it may be dilpenfed with, efpecially when laid in the balance with the grand concerns of religion. Whatever rational plea- fure it may afford the mind, it will not give peace to the confcience. However it may direft our condu6l in the civil affairs of life, it will not guide our feet to heaven. And though it miay fecure us from many temporary evils and inconveniencies, it will not effe6lually give us the conqueft over ourfelves, and make us meet for a better world. 2. Reputation is a delirable blefling ; and when con- fide red in reference to probity and virtue, is certainly of far greater importance to our happinefs, even in the prefent life, than the mofl confiderable improvements in human fcience. It is natural for men to wifh to pleafe. A generous mind feels a fatisfa6lion in being approved by the wife and good. But this paffion, carried beyond its due bounds, hurries men into an immoderate and iinful purfuit of honour and applaufe j and that often upon the footing not of real but of fuppofed merit. To be elevated above the common level of mankind, and to be deemed great, prudent and honourable by the men of the world, this too many account their chief hap- pinefs, and eagerly gralp at, as the one thing needful. But alas ! how fad the deception ! what vain fhadows ! what empty bubbles are all the honors of this tranfitory world ! They will not fatisfy an immortal mind ; nor will they alv,'ays add eafe and fecurity to our outward circumftances. So far from it, that they frequently prove the cccafions of many anxious cares, and reftlefs difappQintments. Yea, even thejuft refpe6l andefteem of his fellow-creatures, is not effentially neceffary to a man's real fclicityi nor will it certainly lecure him from the The Importance of Religion, 79 the many other evils of human life, to which he ftands cxpofed in common with the reft of mankind. And however a good name, or a charafter for fobriety and in- teo-rity, is better than precious ointment^ and far more fragrant to a virtuous mind than the fweeteft perfumes to the fenfes : yet it is not the one thing needful. This invaluable bleffing a man may fully pofTefs, and yet on many accounts be extremely unhappy. And though, on the other hand, it be invidioufly and cruelly denied him, yet he may enjoy the moft agreeable peace and compo- lure within. But if neither knowledge, nor reputation come within this defcriptioni may it not be applied, 3. To Friendjhip? I had almoft faid. Yes. For Co ineftimable is the bleffing, that it is hardly poffible to exceed in the commendation of it. It is one of the chief felicities of the prefent life. We were made for fociety. We could not live without it. The happinefs of heaven confifts in the perfeftion of it. Friendfhip is a firm barrier againft many of the evils and dangers of life i a reviving cordial to the heart amidft moft of the forrows and affliftions of it j and that fruit of hea- venly growth, which adds a rich flavor to all our other enjoyments. The advantages of counfel and reproof, of affiftance and fympathy which arife out of it, cannot fail of endearing it to every thoughtful and prudent mind. He therefore who hath a wife, afi^edionate and faithful friend, may be juftly deemed the favourite of providence : and though he ranks with the loweft clafs of mankind, yet (fo rarely is true friendHiip to be found!) he ftands diftinguiftied, in point of happinefs, above many who ftiine in all the pomp and fplendor of human greatnefs. But after all, this is not the one thing needful — not h needful as to be of the higheft moment. Our friends, however dear to us, may deceive or forfake us, or by death be forced from our embraces. Some amidft a fwarm of friends have been miferable. Yea it is often beyond the power of friendfliip, to fuccour and relieve us in outward extremity ; and much more fo to fpeak peace Bo The Importance of Religion. peace and joy effeftiially to our hearts, v/hen bowea down with religious grief and melancholy. Whereas on the other hand, there have been thofe, who, though deprived of all agreeable connexions on earth, yet have enjoyed the moit peaceful fecurity and the moft enlivening pleafures, under the fliadow of his wings who is friendfhip itfelf This bleffing then, excellent and defirable as it is, is not the one thing needful. How- ever, 4. Moft are agreed in thus repfefenting a man's Sub- Jiflence, maintainance or livelihood. Hence food and raiment are ufuaily ftiled the neceffaries^ of life. And fuch they certainly are : we cannot live, we cannot fub- fift without them. A thoufand other things might be difpenfed with as fuperfluities, or to fay the beft of them, the agreeable accommodations of the prefent fcate. But thefe are ftriftly fpeaking needful : and our Saviour himfelf admits that they are fo, when, difcourf- ing to his difciples of thefe matters, he tells them. Tour bea'venly Father knoweth that you have need of them ^. A care therefore to provide a comfortable fupport for our- felves and our families, is not only allowable, but our incumbent duty. Yea, fo far is religion from counte- nancing floth, under the pretext of indifference about worldly affairs, that it alTures us, the man of this cha- ra6ler hath denied the faith ^ and is worfe than an infidel^. Neverthelefs the importance of thefe things is only comparative, and they take their denomination as need- ful, merely from their reference to our exiftence in the prefent world. They are neceffary, as animal life can- not ordinarily be maintained and upheld without them : but they are not necelTary to the exiftence and v/ell-being of our fouls, or to our future and everlafting felicity. We may be poor, deftitute and miferable, in regard of our outward circumftances, and yet poflefs the beft ricJies. Our bodies may be cloathed in rags, and yet ©ur fouls arrayed in heavenly attire. Our natures may •* Mityh. vl. 32. « I Tim. v. 8, faint The Importance of Religion. 8 1 faint and die away for want of common fuftenance, and yet our immortal fpirits be fed with living bread. Lazarus was denied not only the dainties of the rich man's tabic, but the crumbs that fell from itj yet Lazarus polTefled the one thing needful. And the fame may be faid, 5. And laftly, as to Health. This every one will acknowledge an important bleffmg — ^o important, that no other enjoyment of life can be properly relilhed without it. What are all the profits, honors and plea- fures of the world, to a man languifhing of a mortal difeafe, worn out by racking pains, or pining away with loathing ficknefs ? He is abfolutely incapacitated for the purfuits of life, and totally indifpofed to them. Wifdom and knowledge, reputation and friendfhip avail him little J yea, food itfelf, the moll needful thing in life, however elegantly ferved up, is naufeous to his tafte. Health therefore cannot but claim the preference to every other outward good. Yet even this is not the one thing needful, in the fenle of our text. The health of the foul is of infinitely greater moment than that of the body. This muft die, but that muft live for ever. And how fad to fee the one arrayed in all the bloom and verdure of youth, exulting in the polTeflion of eafe, vigor and ftrength, while the other is deformed, enervated and ruined by fin, growing up to death and deftru6lion, and ripening for everlafting vengeance and mifery ! And on the other hand, how pleafmg to congratulate the Chriftian, as the apoftle John did Gaius *", on the health and profperity of his foul ; while his outward frame, amidft the in- creafing languors of age or ficknefs, is making fpeedy advances towards its final diftblution ! Thus neither hio'ujledge, nor reputation, nox friendfhip , nor fuhfifence, nor health, however excellent, ufefi.1l or important in themfelves, are of like moment with tlie great and ineftimable blelTing of real religion. This ' 5 John 2. G demands $2 The Importance of Religion. demands the precedence of them all, and is in the efli- mation of wifdom itfelf, The one thing yteedful. From this ccfnparadve view of it, let us then proceed, II. To inquire more diredly wherein the Importance of it doth confift.. Now that fiirely will be deemed moft important, which enters into the effence of our happinefs, which, takes in the whole compafs of our intereils both natural ^nd Ipiritual, which hath refpeft both to body and foul, and which extends its influence through time into eter- nity. And fuch is the nature of religion. O that mea did but believe, it ! O that by the grace of God they were perfuaded to make trial of it ! Here then we might take a view of die many advantages which attend the experience and praftice of religion in the prefent life, and in that which is to come ; and Hiew how admirably it is adapted to promote the real interefts of perfons of every age, in every relation, and in every condition. I might difcourfe of its utility to the young; to check tlie violence of their pafTions, to reflrain their inordinate tlefires, to regulate then- aims and purfuits, to fortify tliem againft the fnares of life, to animate them to the duties of it, to infufe a fweetnefs into the enjoyments of it, and to add a real beauty to their charafter and deportm.ent in the view of all. — I might reprefent the importance of it to perfons of riper years ; to qualify them for the various fervices to which Providence calls them,, to dire6t them in emergencies of the m.oft critical and trying nature, to hold them fteady to dieir bef!: in- terefts in feafons of imminent temptation and danger,, and to render them both refpedable and ufeful in their day and generation. — And hence I might go on to a delcription of the many bleffings it pours upon the hoary head; what chearflilnefs it fpreads over the countenance, V/hen the vigor and fprightlinefs of youth abates ; what firm fupport it yields the heart, when the animal fpirits are almoft difTolved and broken by the infirmities of nature ; and what Vv eight it adds to the inftru6lions and coiinfcls th.-^n given, when the capacity and judgment 'The importance of Religion. 83 of former years are in other refpefts greatly on the de- cline. I might farther enkrge on the importance of it to ferfons in every relation of life j to magiftrates and to fubjefts, to makers and to fervants, to parents and to children, to brethren, to friends, and to neighbours : how needful to teach men their duty, to animate them to it, and to aflift them in it. From hence I might go on to reprefent the advan- tages refulting from it to perfons in every condition: in profperity, when the world fmiles upon them, and they have an affluence of all outward good ; to fecurc their hearts from an immoderate fondnefs for prefent enjoy- ments, to infpire their breads with thankfulnefs, and to difpofe them to ufefulnefs : and in adverfity, when Providence frowns on them, and they are encompalTed on every fide with perplexity, forrow and trouble, to reconcile them to the will of God, to alleviate their affliftion, and to render it fubfervient to their real ad- vantage. In like manner, I might proceed to fhew you how needful true religion is in a time of ftcknefs and deaths when all the fcenes of life are pafling away from before our eyes, when the king of terrors is nearly approach- ing, and when eternity with all its awful realities is im- mediately in our view j how needful it is then to banifh fear from our hearts, to reconcile us to that mofl certain event, and to diffufe ferenity and joy through our mindsj when nature itfelf is diflblving and dying away. In a word, to finifh the fcene, I might reprefent to you the never-fading honors, and immortal pleafares of the heavenly world j the large and fair inheritance there provided for the fons of God, the crowns of glory which fliall be placed on their heads, the palms of viftory which fhall be put into their hands, the robes of joy and gladnefs they Aall wear, and the reft, the happi- nefs, and renown they fliall poflefs to all eternity. 'But, however inftruftive and animating theie fubje6ls are, I forbear at prefent to enlarge any farther upon them. G 2 PART S4 i7>^^ Importance of Religion. PART n. "|l yf Y defign is now to evince the Importance of real XVX religion, from a contemplation of the mifery and danger to which the want of it neceflarily expofes us. And if it can be made appear, that without it we lie open to the greateit evils in life — to the utmoft anguilh in death — and to the wrath of God in the world to come J it will, it muft be acknowledged, that it is the one thing needful. Here then we will, First, Take a furvey of the unhappy condition of a man void of religion in the prefent life. To this end let us view him on the one hand triumphing in Profpe- rity, and on the other laden with Adverfity : events thefe which are alike common both to the good and the bad. And fince it is from them we ufually take our meafures of human happinefs or mifery, a confideration of his behaviour, in both thefe circumftances, will give us the moil ftriking idea of the neceffity and importance of true religion. I. Let Profperity then, firft of all, be the drefs we view him in. His worldly fchemes fucceed to his wiflies. He grows great, rich and honourable. He hath large treafures, wide extended poflefTions, numerous friends and dependants, and an affluence of all outward good. His wealth entitles him not to power and dignity only, but to all the delights and gratifications of fenfe. He fiourifheth like a green hay-tree^ his eyes fland out with fatnefSy and he hath more than heart can wifh^. And now will you fay that this man is happy, that his v/ealth fecures him from danger, and that, being thus exalted to the pinacle of honor and pleafure, lie is beyond the reach of mifery ? O no ! Being at enmity with God and religion, his bleffings become curfes to him 3 his prof- perity makes him only a broader mark for temptation, and fo in the end capable of the greater mifery, « Pf. .wxvii. 35, — Ixxiii. 7. Turi^ The Importance of Religion. 85 Turn your eye from all this glare of external pomp and gaiety to his heart, and you will find him rather an object of pity than of envy. There reign the depraved paflions of human nature in veiled with fovereign power, and confirmed therein by every accefTion of worldly good. He is full, and takes the name of God in vain. He hath every thing, and yet truly enjoys nothing. He abounds, and yet is not content. To his lulls he yields, and yet his lulls are not fatisfied. His riches make him poor, becaufe they only increafe his defires. His pleafures ceafe to be plealures, through fatiety and want of variety. The paflions of pride, jealoufy, dil- content and defire, are all irritated and inflamed by his fucceflTes. New temptations lead him captive into new {ms. Guilt accumulates on his confcience. His diflike of every thing that is ferious increafes. He would fain perfuade himfelf to be an infidel. The evil day he puts afar off. God he hates — the world he loves- death he fears — and his own foul he dellroys for ever. Is not then the condition of this man, amidll all his boalled enjoyments, very deplorable ? Pofliefling more than the neceflfaries of life, even its joys and pleailires, he is miferable. And why ? Becaufe he has not the one thing needful., lives without God in the world, and is a flave to fm and fenfe. If this be the cafe, and let ex- perience and obfervation decide the point, of what in- finite Importance is religion ! How needful this one thing to enable us to enjoy life, and to prevent our being ruined by it ! to moderate our afledions to the world, and fo fecure us from falling a facrifice to it! to keep us in the day of temptation, and to make lis more than conquerors, when all the powers of earth and hell threaten our dellru6lion ! Having thus beheld the man of this world, arrayed in all the gaiety and fplendor of outward proiperity ; let us now reverfe die fcene, and view him plunged in die depths, 2. 0( Adverfity-y for adverfity is fometimes the lot of bad as well as good men. We v/ill fuppofe him then G 3 llript 86 The Importance of Religion. ftript of the profits, honors and pleafures of Hfe, en^ tangled with the difficulties and diiappointments of it, reduced to poverty and want, laden with difgrace and contempt, languilhing of the pains and weaknefles of declining nature, and to complete the fcene, treated with coldnefs and negleft by his befl friends, and utterly for^ faken and abandoned by the reft. To all thefe calami- ties, or at leaft to one or other of them, we will, I fay, fuppofe him fubjefted. Now in thefe circumftances, how does he behave? how does he fupport himfelf? what confiderations is he poffeffcd of to calm his mind, and fortify his heart? It is poffible, indeed, that firmnefs of animal fpirits, or ambition to be thought fuperior to the misfortunes of life, may in fome degree fupprefs or ftifle the feelings of nature, and enable him to aiTume an appearance fomewhat brave and fteady. But, being deftitute of any juflfenfe of rehgion, how is it poffible he fhould enjoy that real inv/ard ferenity, and that ra- tional uniform patience and refolution, v/hich the faith of God, of his providence, and a better world infpires ? On the contrary^ the fear of God being far removed from his eyes, and the hope of the gofpel having no firm hold on his heart, we fliall rather hear him affront- ing God with the moft indecent reflections on his dif- penfations, orelfejuft expiring under the infupportable weight of his forrows. And in thefe fad circumftances, how much is the man of this world to be pitied ! He has no God to fly to — no providence to confide in — no Saviour to pity him — no divine aids to affift and ftrengthen him — no promife of better bleffings to fecure him from defpondency — nor the leaft hope of future happinefs and glory to foothe his tempeftuous paffions, or to adminifter joy and gladnefs to his heart. Moft men feem to think religion needful at fuch a time. And indeed if there were no truth in it, yet the firm per- fuafion of it would be extremely eligible, when in thefe circumftances; as it fomuch tends to quiet the troubled breaft, and to reconcile it to events which are neceffary and unavoidable. A man overwhelmed with outward trouble. The Importance of Religion-* %j trouble, and in the midft of this thick and dark tern- peft, without one ray of hope as to a future ftate, niuft of all men be mod miferable. Such the Apoflles ac- knowledged they fliould have been, had they remained ftrangers to the animating profpe6ts of a better world which Chriilianity affords. Religion then is moft certainly the one thing needful^ as the want of it expofes men to the greateft danger in a time of projperiiyy and adds infinitely to their diftref^ in that of adverfity. And from this view of things, we may eafily judge how it may be v.jth fuch perfons, in every condition, circumftance and relation of life. Their hearts not being principled with the grace of God, they can have nothing to preferve the balance in their minds; but muft on every occafion be fubjed; to a hurt- ful, if not painful fluduation of the paffions, They can have nothing to ward off the many dangers continually flying around them; but muft lie at the mercy of every refolute temptation which aflaults them. But allowing the man of this world every perquifite of happinefs, which can be fuppofed to fall to his fhare, or indeed which the delights and pleafures of fenfe can poflibly afford; yet, Secondly, He mujl die; and being at enmity with religion, how deplorable muft his condition be in" that critical, that trying hour ! It is dreadful indeed to de~ fcribe to you the countenance, the expreftions, the feel- ings of a dying fmner. Many I am fenfible there are, who pafs out of life in a hardened and thoughtlefs man- ner: but the reverfe is perhaps moft commonly the cafe. And where the mind is capable of reflection and prof- pedl, and efpecially where the confcience is thoroughly awake; how pungent muft be the diftrels, how bitter the agony of the foul ! Some of us, it may be, have ftood by the bed of a departing fmner, have the dreadful image ftill before our eyes, and the fad accents ftill founding in our ears. ** Every earthly fcene is paftlng away, the bonds of Af nature are juft diffolving, and as to this world, to G 4. •' which 8S The Importance cf Religion, which I have facrificed my heart, my hopes, my all, I am no more. With you, my friends, my poflef- fions, my honors, myfenfual gratifications, yea every thing that is dear to me, I mull now part -, part with you, never — never to enjoy you any more ! And what have I before mc ? AH is dark and gloomy. I dare not hope for heaven, for I am yet in my fins. Or if I could fuppofe it were pofTible I might pofiefs it, yet I cannot wifli for it. It is a holy place, and fo perverfe is this heart of mine, that though I leave what is mortal behind me, I cannot think of being happy there. O fad ! as I am, thus incapable of happinefs ! Nay, my confcience tells me I am juftly doomed to mifery— an alien from God — an enemy to him — a rebel againft him ! His mercies I have abufed, his warnings I have flighted, his grace I have af- fronted and defpifed ; and now, I am undone — un- done for ever." What diftrafting, what horrible language this ! Thejpirit of a man may bear his infirmities, hut a wounded Jpirit who can bear ^ ? It is a fearful thing to fall into the hands of the living GodK Who knoweth the power of his anger ? even as is his fear, Jo is his •wrath^. How lamentable a fight this! — a foulperifh- ing in its fins ! See ! the pale countenance, the cold fweat, the faultring lips ! Nature diffolves — every furrounding obje6l vanilhes — and the eyes fwim in death. The curtain of humanity falls, and upon the naked, helpiefs foul eternity at once pours all its tre- mendous realities. Say then, is not religion, in thefe moments at leafl, the one thing needful ? Surely it is. But if you flill doubt the truth of what I fay, afk thofe who having death and eternity immediately in their view, are befl capable of refolving this interefling queflion j and they will acknowledge, I had almofl faid to a man, its vaft Importance. But the Importance of it is chiefly to be effimated, * Prov. xviiit 14. \ Heb. x. 31. ^ Pf. xc. 11. by The Lnportnnce cf Religioyi. ^9 by the reference it hath to a future ftate. Which leads ine now, Thirdly, To defcribe to you, or at Icaft to attempt a defcription of the great Icfs which he fuflains who dies a ftranger to God and religion, and the infinite miferies which are the lot of the impenitent and ungodly. Scripture affuresus, that except a man he horn a^aln^ he cannot Jee th: kingdom of God ' ; and that the -iVi eked fi all go away into everlafiing punijhmejit^ , Now by thefe declarations it clearly appears, I. That he who pafles out of life in an unrenewed ftate, is/cr ever excluded the heavenly world. A confi- deration this which, methinks, upon the moft general view of it, refleds an amazing Importance on relio-ion. But how does the importance of it magnify in proportion to the clearnefs and brightoefs of our views of that blifkfui ftate ! And yet, fmce our moft exalted ideas of it are inadequate and imperfe.% tlie greatnefs of the lofs cannot be fully afcertaine i in the prefent life. Let us however for a moment attempt to follow him, who was caught up into Paradife^ and there heard and faw things that are unutterahW, — to follow him thither in our meditations, that we may there learn how needful this one thing is, without which we can never have admiffion to that world, or if we could, could never enjoy it. " Tell us then, O ye happy fpirits, who are already " in poflelTion of heaven, what are your natures, what " your capacities, what your pleafures, and what your *' employments. In heaven, that immeafurable fpace " of light, perfe6lion and glory, ye dwell. Your im- " mortal fpirits, refined from all the drofs of igno- ** ranee, fm and fenfe, are exalted to the utmoft pitch " of vigor, purity and joy. With myriads of perfect " beings, all formed for friendfhip and love, you for " ever afTociate. The Divine Jefus, who the other *^ day yielded his life unto death for your fakes, deigns .' John iii. 3. "» MgtUi. xxv, 46. " 2 Cor. xii. 4. " himfcif 5^ *lhe Imporlaffce of Religion, " himfelf and in your own nature to dwell among you, *^ to converfe with you, and to lay open his heart to *' your view. Yea the Bleffed God, arrayed in all the " charms of infinite love, as well as in all the fplendor *^ of ineffable glory, condefcends to reveal himfelf to «' you, and to fhed on you the richeft blefTings of his ** bounty and goodnefs. O I the pure, the fubftantial, " the growing pleafures you enjoy, while you l^ehoU his *'' face in righteoufnefs^ and feel yourfelves transformed " into his perfe6l likenefs! while you contemplate his ^' excellencies, fmg his praifes, and never ceafe to do ^^ his will ! Yours is the diflinguifhed honor to be kings " and priejis unto God°, to fit with Jefus in his throne, '^ and to miniiler to him in his temple above. Yours '^ is the exalted privilege to pofTefs an inheritance which *' is incorruptible i undefiledy and which fadeth not away p, " and a far more exceeding and eternal weight of glory '^. " And yours is the refined blifs to feed on heavenly joys, '* and to drink of rivers of pleafure, which run at the " right hand of God for evermore'' But I forbear— — How vain the attempt to defcribe the glories of that world ! Our fight is too weak to fuftain a vifion fo bright and fplendid. Till therefore we arrive at heaven, we muft be content with little more than being afllired, that eye hath notfeen^ nor ear heard, nor heart conceived what it is '. Yet by this diftant and confufed view of it, we clearly difcern that the lofs, whoever fufFers it, muft be immenfe, fince there are no human meafures by which we can fully take account of it. Of what infinite moment then is this one thing needful ! But this is not all, its Importance is ftill farther heightened and increafed by a view, 2. Of the mijery to be endured, as well as the lofs fuftained by the impenitent and ungodly. Thefe fhall gs away, fays he who Ihall be judge on that great occa- fion, i7ito everlajiing punifhment\ And what is ^hat • Rev. i. 6. F I Pet. i. 4. « 2 Cor. iv. 17. f I Cor. ii. 9. » Matth. xxiv. 4$. puni(h-» The Importance of Religion. 9F pimifhment ? Adequate conceptions of it we cannot frame, any more than of the happinefs we have been contemplating. Yet Scripture prefents us with fuch a fcene, as may juftly make the heart of a finner tremble, and convince him that there is the mod indifpenfablc necelTity in religion. If to be deprived of all the boafted acquifitions and enjoyments of the prefent life ; if to be abandoned to the rage of fierce and ungovern- able paflions, without feeling even the little tranfient pleafure which refults from the gratification of them j if to endure the acute and unremitting pains of a con- fcience pierced and torn afunder with guilt and fear ; if to be caft out of the prefence of God in the charafter of a friend, and yet to have him ev^.r before the eye as a julfly incenfed and irreconcileable enemy ; if to bear the weight of his indignation, without any fupport under it, or. any mitigation of it; and if, in one word, amidft all to have no hope of deliverance ; if this be mifery, fuch Scripture alTures us is the portion appointed the wicked. To them that obey not the truths but obey un- righteoufnefs, even to every Joul of man "juhich doth evil, he will render indignation and wraths tribulation and anguijh ^ And they who know not Gcd, and obey not the go/pel of our Lord Jefus Chrijl^ Jhall be punifhed with everlafling definition from the prefence of the Lord, and from the glory of his power ". It is an unpleafant, and I am fenfible an unthankful office to lead you, fmner, down into tlie regions of the damned, and to fhew you the manfions where dwell fpirits of the like impure, fierce and diabolical paffions with yourfelf ; but the fad the tremendous neceflity of which the text fpeaks, obliges me. The compafTionate Jefus himfelf, who came on the kind and generous defign of faving both foul and body, hath bid you fear him who can dejlroy the one and the other in hell *. And while he hath directed the views of his fiithful difciples to the fair and pleafant fields of paradife above, defcribing » Rom. ii. 6, 8, 9. "2 Tlicll'. i. 8, 9. » Match, x. 28. ' them ^2 The Importa}JC& of Religion. them in all tlieir beauty, verdure and glory ; he hath fet hthrtyour eyes a fcene, which though figurative is ex- preffive of real and intenfe mifery, even the pit that hath no bottom ^5 the worm that never dieth ^, outer darknejs *, and fire unquenchable ^. O ! who can tell what are the terrors of the fecond death ? or defcribe what is meant by the power of his anger '^ who is a conjumingfire^ -, and by the wrath^ not of the Lion only, but of the abufed and provoked Lamb"? Enough however we know of it, even from this general reprefentation, to put an in- finite Importance into the one grand concern recom- mended in our text. PART III. AFTER what hath been faid, one ihould fuppofc there need be nothing farther : added, to confirm the argument under confide ration. And yet, III. There are fome collateral proofs or illuflratlons of the infinite Importance of religion, which, though I Ihall not particularly enlarge on them, mull not be omitted. Let us then, t . Confider who is the great Obje5f and Author of religion. It is the Bleffed God. A Being who pof- felTes all greatnefs and excellence in their highefl per- feftion : who hath all imaginable charms of beauty and goodnefs, to attrad our efteem and love : whofe regard to juflice, truth and holinefs are firm and invariable : and whofe power is equal to his mofl tender compafTions, and his moll righteous refentments. O who can de- fcribe the majefly and glory of God ! He Is incom- prehenfible, immenfe and eternal. Heaven is his throne, and the earth his footflool. Myriads of pure and per- feft fpirits are his intimate friends and immediate attend- y Rev. Ix. 1, &c. » Markix. 44. * Matth. vlii. 12. * Mark ix. 44. « Pf, xc ii. «" Heb. xii. 29. * Rev.vi. 16. ants. The Importance of Religion, 9J ants. All the powers of nature are fubje^l to hia controul, and all the infinitely numerous and compli- cated affairs of the univerfe, are directed and governed by one act of his will. In a word ; when we have at- tentively contemplated God in all the works of his hands, have given our imagination leave to wander beyond the boundaries of fenfe into the other world, and have exerted the utmoft powers of reafon and faith in the fearch of him ; how fmall a part of his ways do we underftand ? Who can by fe arching find out God? who can find out the Almighty to -pe^fieSfion ^ ? And now, amidft the fplendors of this great and glorious Being, what amaz- ing dignity and importance are refledted upon religion, which hath the one eternal God for its grand obje(5l ? A general idea of the beauty, variety and ufe of the works of nature, gives a pleafmg and venerable fanc- tion to the profefTion of the philofopher, whofe bufmefs it is to lay open thefe fcenes of wonder to our view. But what infinitely greater importance is ftampt upon religion, by a general idea of God himfelf ; fince its pro- fefifed bufinefs is, to lead us beyond thefe ftupendous cfix;6ts of wifdom and power, into an acquaintance with the great Author of them all ? 2. From the Nature and Value of the foul, which is the proper feat of its refidence, we may alfo farther infer the infinite utility and importance of religion. How curioufly is the foul of man framed ! It is a rational intelligent fpirit, endowed with the powers of percep- tion, judgment, refle6tion and confcioufnefs ; with a will to impel us to action i and with numerous affeftions to facilitate our actions, and to give them each its proper denomination as either good or bad. Now, however thefe faculties are employed, it is evident fron^ the nature of the foul itfelf, and from the reflleffhels and difappointment which attend all worldly and fenfual purfuits, that the end for which it was originally formed Ls not, cannot be attained, unlefs religion be its obje(5t. ^ Job xi. 7, How 54 ^^ Importance of ReligidH, How Ignoble is the appearance which the immortal fpirit makes, while held under the abject and cruel dominion of bodily appetites and aftcftions, and while drudging on in the paths of ignorance, fin and wretchednefs ! But what dignity, beauty and glory does it afifume, ■when it is delivered by the grace of God from this fad captivity, is refined from the grofs impurities of fin and fenfe, is enlightened v/ith divine knoM'iedge, is fired with truly noble and exalted profpe6ts, and is quickened to the ,^mofl rational fpiritual and heavenly purfuits \ From the nature therefore and capacities of the foul, of which fome judgment is to be formed even in this its depraved and apoftate ftate, the indifpenfable Import- ance of true religion may be clearly inferred. It is alfo farther to be confidered, 3. That religion extends its influence to a future and eternal world. It is not a concern of the prefent life only, as we have already feen, but hath refpecl to an endlefs duration in another ftate. Eternity!— We are ab- forbed, fwailowed up, loft in the idea. If it is a con- fideration which adds great weight to any worldly affair, that it is likely to affe6l our happinefs many years to come ; how weighty, how important a matter muft re- ligion be ! When millions of years have rolled around, the immortal fpirit will be but beginning in its exiftence. And upon this great queftion, whether we are interefted in Chrift, are born again, and have entered into the fpirit of real religion, will turn the happinefs or milery of our future and everlafting condition. " The eternal ** falvation of one foul, fays an ingenious and pious ** writer*, is of greater importance, and big with " greater events than the temporal falvation of an whole ** kingdom, though it were for the fpace of ten thou- ** fand ages ; becaufe there will come up a point, an " inftant in eternity, when that one foul fliall have ex- " ifted as many ages as ail the individuals of an whole *' kingdom, ranged in clofe fucceffion, will in the whole * Dr. Doddridge. ** have The Importance of Religion, 9 j " have exiftea in ten thoiifand ages. Therefore one *' foul is capable of a larger fliare of happinefs or *' mifery throughout an endlefs duration (for that will *' b^ before it ftill) dian an whole kingdom is capable " of 'ir ten thoufand ages." J^yhai^ 6 what then, will it profit a many if he gain the whole worlds and loje his own foul? or what fhall a man give in exchange for his Joiil'^? But what tends to fix upon the mind fuch a reverence for the one thing needful, as is never — never to be obli- terated, is, 4. And laftly, that it owes its exigence, with all the comforts and powers of it in this life, ^nd all the joys and triumphs of it in another, to the humiliation and death of the Son of God. Behold the fupreme Majefty of heaven tabernacling among men ** ; him in whom dwelt all the fulnejs of the Godhead bodily ', and who thought it no robbery to be equal with God, humbling himfelf and be- soming obedient to death , even the death of the crofs ^ : and all this with a view, to repair the injuries which fin had offered to die divine government, to make way for the return of the BlefTed Spirit to the temple he had forfaken, and fo again to poflefs it of this heavenly blelTing of which I have been difcourfmg. Behold, I fay, this unfathomable condefcenfion of divine goodnefs on the one hand; and the ftupendous exprelTions of ma- jefty and glory attending it, in the refurredlion and afcen- fion of Jefus, on the other: and then fay whether there is not an Importance in religion which infinitely exceeds, not only all human meafures, but thofc by which the moft exalted feraph about the throne of God, is ufed to compute. The groans of the expiring Saviour, the victory he obtained over the powers of darknefs, the joys of heaven upon his return thither, and the defcent of his Spirit to our earth ; all proclaim with a loud voice this grand, effential, and moft intcrefting truth — That t Matth. xvi. 26, * Jobni. i, 14. * Col. ii. o. ". Phil, U.6,^r . religion 96 The Importance of Religion. religion is the one thing fieedful. lii ihort, when' we have faid that it exifts and lives through the death and media--- tion of the Son of God, we have faid the utmoft wTucli can be imagined by a finite mind to reflect an in*>port- ance and folemnity, as well as a beauty and glory ^-in this great concern. But I forbear to enlarge here, leaving each one amidll this fcene of wonders to his own con- templations. The fubjeft however of the necelTity of religion mult not be difmiffed, without a word or two by way of Im- provement. I . How aftoniHiing is the infatuation of mankind in general, that tliey concern themfelves fo little about an affair of fo interefting a nature ! The fact is too true to be dilputed. Look where we will, we fee men with the greuteft eagernefs purfuing their v/orldly advantage. Either the riches, the honors or the pleafures of the prefent life, are with them the one thing needful. So they confider thefe temporary and unfatisfying enjoy- ments, amidfl all the plain evidence they daily have be- fore their eyes of their wretched miflake ; and even amidft the convincing proofs which fometimes ftrikc their confciences, of the truth and importance of reli- gion. But how fad a refleftion this on all their boafted wifdom and prudence ! It hath ever been a maxim, ad- mitted even by thofe who have the flendereft pretences to wifdom, that v/hat is of the greatefi moment fhould be jirfi and chiefly attended to. But how egregioufly do thefe men of wifdom contradi6t the very maxim, by which they would be thought to govern their condudl ! Religion, which is confefTediy the mofl important con- cern, is treated with the utmofi: indifference and negledt. How juftly then does fuch a behaviour merit the de-- icription of madnefs and folly, which the Bible every where gives it ! And hov/ affecting a proof doth this furnilli of the degeneracy of human nature 1 Can it be quefiioned that fm hath drawn a vail of darknefs over the minds of men, and that it hath brought a difeafe of the moft fa;al tendency The importance of Religion. 97 tendency upon their hearts ? It is impofllble, methinks, for any one to fit down and ferioufly confider this mournful fa6l, without acknowledging that the whole world is apoflatized from God, and funk into guilt and mifery. Convinced however, as the Chriftian is, of the reality and importance of religion, it would argue a ftrange kind of infenfibility in him^ were he not, 2. With earneftnefs and affe6lion to exhort men to a ferious attention to it. So Jefus and his apollles did, fo we are commanded to do, and while we do it, have the diftates o( found wifdom on our fide, as fufficiently ap- pears from what hath been already faid. They who have been made fenfible of the value of their own fouls, and have entered into the fpirit of thofe great things of v/hich we have been treating ; cannot but feel a con- cern for the welfare of others. And how natural to exprefs this concern for our acquaintance, friends and relations, by our tears, expoftuiations and prayers ! Suppofing it then, finners, only pojjible, that the things you have heard may be true ; how can you acquit yourfelves of the charge of imprudence and folly to the laft degree, while you rcfolutely turn a deaf ear to thefe remonllrances ? What is this better than laying violent hands on your own fouls, and wilfully plunging your- felves in death and deftru6tion ? He that fmneth againji mcy fays wifdom, wro?7geth his own foul -, and all they that hate 'me, love death^. O ! may you be perfuaded then, to liften to the voice of wifdom ! Compare the diftates of Scripture with thofe of your own confciences. Set the interefts of this world in the balance with thofe of another. Refled on the miferable ftate you are in, while at enmity with God and rehgion. Retire into your clofets — converfe with your own hearts — and pray God, if peradventure, your folly ^nd difobedience may be forgiven you. So would we mod heartily commend you to his rich and boundlefs mercy, through Jefus ' Prov. viii. 36. H Chrii% 98 The Importance of Religion, Chrift, and to the mighty influence of his grace and Spirit. To conclude, 3. What abundant caufe have you forjoy and thank- fulnefs, who are interefted in the one thing needful, and have with Mary chofen the better part, which Jh all not be taken away from you^! In proportion to the imporirance of this great concern, fo fhould be the chearfulnefs of your fpirits, and the gratitude of your hearts. Give God the praife ; for from him it is you derive this in- cftimable blefTmg. Had he beftowed on you a crown, and denied you the one thing needful, you- would have been miferable. And fince yowpoilefs that which is moft neceffary and defirable, and with which is conne6led the promife of every thing which infinite wifdom fees fit for you ; be notcarefid and troubled aboutthe many trifling affairs and enjoyments of the prefent life. They are trifling in- deed, when compared with thofe momentous concerns of which we have been difcourfing.. Let not therefore an unbecoming anxiety about them rufle your breafl:s, fadden your countenances, or difgrace your religion. Having fought firfl: the kingdom of God and his righte- oufnefs, you are aflured that all other things jhall be added to you \ that God will withhold no good thing from you " j and that yoitr heavenly Father careth for you °. Refer then your temporal interefts to the diredion of a wile and good Providence : and having intruded your im- mortal fpirits to the care of the Lord Jefus Chrift, reft fatisfied that he will keep what you have thus committed ts him, againfi the great day ^. » Luke X. 42. * Pf. Ixxxiv. 11, • Luke xii. 30, 31* J* 2 Tim. i. S2, DB- DISCOURSE V. tHE DIFFICULTIES ATTENDING RELIGION. eai PART I. Matth. xvi. 24. Then /aid Jefus unto his di/ciples, If any man will come after m€y let him deny himjslf, and take u^ his crvjs^ and follow me, THAT there is a reality in ferious religion, and that it is the moft important concern of the prefenc life, furely no thoughtful perfon will deny. Yet alas ! fad experience fufficiently proves, that a general perlua- fion of thefe things is ineffectual to determine men to the purfuit of it. The truth is, there are certain pre- judices againft the one thing needful, arifing from the fuppofed unfurmountable Difficulties attending it, which have taken fuch deep root in the human heart, that they unreafonably overpower all tranfient convictions of its importance. To trace thefe Prejudices up to their original fource would be no difficult talk -, though to enumerate all the immediate caufes of them, and to defcribe particularly the manner of their taking effect, would carry me too far befide my prefent defign^ It muft however be ob- ferved in general, that mankind are in a fallen and de- praved ftate, and that the heart hath received a bias quite oppofite to what it had in the beginning. Mea are prone to vanity and fin, and averfe to that which is H 2 fpiritual ioo- The Difficulties attending Religion, fpiritual and good. And this difaffedion to religioif. operates, by difpofing. the mind to admit readily every objeflion which is unfavourable to it, whether real or only imaginary. The chief therefore of thefe praftical Ohjeoiions I propofe to confider, to fet them in their full lightj, and give them therr due weight ; that we may fee How far their ufual influence upon the heart, in the face of all the evidence we have of the truth and importance of religion, is to be jaflified even upon the principles of natural reafon. They are reducible to three heads—- The reftraints which religion obliges us to lay upon our inclinations andpalTions; we muft deny ourjehes. — The affliftions and fufferings in which it does or may involve us ; we muft take up our crojs. — And that perfection of charafter it ieems to enjoin ; we muft follow Chrift. All this our Saviour tells us is neceiTary to our becoming his difciples. The explanation therefore of thefe facred injund-ions, will give me an opportunity of fhewing, that fome of thofe difficulties which are apt to ftartle the mind at the firft appearance of religion, are entirely groundlefs ; and that others, though they may be real difficulties in the apprehenfion of depraved nature, yet are moft fit and reafonable to be complied with. In the mean w^iile it may throw fome light upon the tfyit, to advert a moment to the occafion of our Lord's thus addreffing his difciples. He had been foretelling his approaching fufferings. Upon which Peter, urged by the violence of his natural paffions, and not confider- ing the indifpenfable importance of our Saviour's death, began to rebuke him,, faying, Beit far from thee. Lord: this fh all not he unto thee. But Jefus turned, and with unufual feverity faid unto Peter, Get thee behind me^ Satan, thou afleft the part of a devil and an adverfary inftead of a friend, thou art an offence to me : for it Ihould feem by this thy language, that thou favourefi not the things which he of God, but thofe which be of men ^ j thac s Ver. 22, 2j. chou The Difficulties attending Religion. loi thou haft loft fight of the great objefts of my miftion, the glory of God and the falvation of men, and art fondly dreaming, like the reft of the world, of temporal honours and pleafures. Then /aid he to his dijciples, in order to guard them againft this carnal temper, and to apprize them of what would be likely to befal them, If any man will come after me, let him deny himfelf and take up his crofsy and follow me. Nor are thele injundions to be limited to the immediate difciples of Chrift-. the occafion of the words, and the principles upon which you fee he reafons, plainly ihew that they are of more general ufe. I. Let him deny himfelf. — " StV2ir^gt\ fay you. What ^^ more dear to a man than himfelf? And what more " contrary to the firft principles, dlftates and feelings of *' human nature, than for men to deny, contradict and ** oppofe themfelves ?" But furely our Lord can never mean by this precept, I . That we are to be our own enemies, and to act in oppofidon to our own real interefts. This is a nodon utterly repugnant to every found didate of nature and reafon. Self-love is a principle which God hath himfelf implanted in our breafts ; and it is fo deeply rooted there, not to fay how innocent and ufeful it is when held under proper reftraints, that it cannot be eradicated without the diflblution of our very exiftence. Does our Lord then, by requiring us to deny ourfelves, make it . necelTary for us to extinguifti this firft principle of na- ture ? Does he folemnly enjoin that upon us, which is abfolutely impoffible to be compHed with ? — True in- deed the gofpel demands our obedience upon motives of gratitude. But gi'atitude could have no place in our hearts, if a regard to our own intereft were totally fup- prefled. For gradtude fuppofes a fenfe of favors re- ceived, and that a fenfibility to our own good. If the gofpel therefore were to filence this firft diftate of na- ture, it would contradia itfelf, and in effed forbid us to be influenced by this other modve of gratitude. H 3 But J 02 The Difficulties attending Religion. But fo far is this from being the cafe, that it approves of felf love, cherifhes it, reafons from it. Need you be told with what warmth our Saviour and his apoftles every where addrefs the hopes and fears of men, paf- fions which are evidently founded in this original prin- ciple ? Flee from the wrath to come'' . Fear him who is able to deftroy both foul and body in hell\ And a verfe or two after the text, What is a man profited, if he jhall gain the whole worlds and loje his own foul ? Language this which manifeftly fuppoles that wc may^ that we ought to love ourfelves, that, is, be concerned, pafTionately concerned for our real, our higheft, our everlafting happinefs. But you will fay, " Though felfrlove in this refined *' fenfe of it, as refpefting our well-being hereafter, ^' be allowable i yet by this command Chrift would in- *' culcate, 2. " A very unnatural kind of Indifference to our pre- •^ fent interefts. Let him deny himfelfi that is, fay you, *' Let him confider the appetites and palTions of nature ^' as unlawful, and oppole them as abfolute evils ; let *' him be totally dead to the world, and rather rejeft " than purfue any of its emoluments or pleafures.'* But this furely can never be the fenfe of the text. For if it were, it would take that for granted, which is highly difhonourable to God, and moft unreafonable in itfelf For how is it imaginable that God would have us account the proper gratification of thofe appetites and paflions, which he hath implanted in us, and which are not to be eradicated while we continue here, crimi- nal ? All thofe precepts therefore which, like that in our text, require us to mortify our members which are on the earth S to crucify theflejh with the affe5fions andlujls ", to keep under our bodies and bring them into fubje5i ion ''j and to be willing to part with all we have^ yea our very lives ^ for Chrift" s fake ^ i are to be underllood with certain ' Matth. iii. 7. » Matth. x. 28. ^ Col. iii. 5. ? Gal. V. 24. * I Cor. i.x. 27. » Matth. xvi. 25. limitations. The Difficulties attending Religion^ 103 limitatians. They can never mean to lay the comforts and concerns of the prefent life under an abfolute and perpetual mterdi(5V. They can never mean to juftify an mdolent negle6t of the duties of our feveral ftations, an unnatural contempt of innocent enjoyments, or a wanton iacrifice of our lives i^on the moft trifling occafions. On the contrary, the Chriilian doftrine adopts thole very principles and maxims refpe<5ling thefe matters, which nature itfelf diftatcs. For while it teaches that no man ever hated his ownflefh^j and that we ought to do our/elves no harm *, it perfuades us to fuch a temper and ^deportment as manifeftly tend to promote our outward happinefs and profperity. It recommends induftry, chearfulnefs, affability, fympathy and love *. So far is it from embittering the comforts of life, or rendering them in lipid and taftelefs, that it adds a new flavor to them. So far is it from dragging us out of fociety, and Ihutting us up in indolent retirement, that it puts us upon improving our circumftances, maintaining a friendly com- merce with our fellow-creatures, and doing them all the good which lies in our power. And fo far is it fromi hardening the hearts of men againft their own or the miferies of others, that it makes them fufceptible of the tendereft emotions, and indeed of every impreflion which is beneficial to fociety. — Nor by requiring us to deny our-^ Jellies does our Lord mean, 3. To impofe upon us any aufterities, penances or mortifications, which are purely arbitrary, and which tend not to anfwer fome moral or fpiritual purpofe. He might indeed demand of us certain difficult and painful feryices^ wjijch fhould have no other intent than to ferve as tells of our fubje6lion to his authority. Yet even this he hath not done. I am aware that the two ordinances of Baptjfm and the Lord's Supper, are con- fidered by fome purely in this light. But it were eafy to fhew, that however they are properly enough on * Eph. V. 29. » Aas xvi. 2S. ^ Rom. xii. 11. 1 Thefl*. r. 16. J Pet. iii. 8. Col. iii. 12, 13. H 4 fome 104' The Difficulties attending Religion. fome accounts filled pofitive inflitutions, yet there is the trueft reafon in them, and they are evidently adapted to promote our edification and comfort. And though this precept of denying ourfelves hath refpeft, as will hereafter appear, to our foregoing under certain circum- fiances our bodily eafe and worldly interell j yet thefe inflances of felf-denial are not impofed upon us merely for their own fake, but becaufe the glory of God, the good of others, and our own advantage upon the whole^ make them fit and necefiary. It is not therefore purely with a view to thwart and cppofe our natural inclinations, and to give us pain and make us unhappy, that we are required in any inftance whatever to deny ourfelves. There are indeed thofe who pride themfelves in the rigorous obfervance of popifli feverities, under a notion of complying with the injundion in the text ; though rather, it is to be feared, with a fecret expectation of commuting with heaven for other criminal indulgences, or however of getting a chara6ler for a kind of religious heroifm. But their condu6l is fo far from being acceptable to God, that it is highly difpleafing to him. And the Scriptures have not failed to condemn all this, as a vain Jhew of wijdom in will-worjhip, and humility^ and negleSling the body". — Thus you fee by denying ourfelves is not meant indif- ference to our interefls in general ; or a total difregard to our worldly interefls in particular ; or a fubjeftion to any kind of voluntary mortifications or penances, merely for their own fake. In what fenfe then is our Lord to be underftood ? He means furely fuch a Self-denial, and fuch only, as is in itfelf though very painful, yet mofl reafonable ; and though very contrary to our depraved nature, yet upon the whole for our real advantage. Now here we muft diftinguifh between matters which are abfolutely and in their own nature unlawful, and thofe which become fQ e Col. ii. 23. by The Difficulties attending Religion. 105 by occafion only; in regard of each of which we are to sieny ourfelves. I . It is unqueflionably our duty to deny ourfelves iri every inftance which is abjoliitely criminal. Human na- ture is miferably corrupted and depraved. V/ hence it happens that we feei innumerable inclinations and pro- penfuies in our breads, which the leaft reflefticn mull convince us are unreafonable, finful and injurious. To defcribe them particularly would be an endlefs taflc, as they are almoft infinitely diverfified, by the different circumftances and objects which excite, inflame and aggravate them. I might here tell you of pride, avarice, luft, envy, malevolence, anger, revenge and the like ; all which the apoftle defcribes by the charac- ters of the old man and his deeds ^, the body of fin^, and the fie jh -with its affeElions and liifts ^ Now, thefe, be they what they may, mufb be denied. The very firft rifings of them muil be checked and fup- prefled ; all incitements to the gratification of them muft be oppofed; and all means and opportunities which offer to that purpofe muft be avoided. And it is eafy to fee that the thus denying them, efpecially if they arc obftinate and impetuous, and if our temptations to the indulgence of them are numerous and powerful, will be very difficult and painful work. Hence it is defcribed in Scripture by the expreffive figures of mortification and crucifixion^ l\it -plucking out the right eye ^ and cutting off the right hand. And hence the Chriftian life, the main duties of which confift in ftich felf-denial, is compared to a war- fare. Great vigilance, refolution and labor are neceffary. We muft be ever upon our guard againft the undue in- fluence of external objefts, ever attentive to the exer- cifes of our own minds, and ever vigorous in our oppofi- tion to the firft motions or tendencies to fin. In the at- tempting all which there will be many hard ftruggles and painful conflicts, the heart will be agitated b/ various paffions, and the effe(5l in fome inftances will be fad ? Col. iii. 9, * Rom. vi. 6. \ Gal. v. 24. difappoint- io6 The DifficuMes attending Religion, difappointment, and in others the moll pleafing and happy fuccefs. The reafonablenefs of this clearly appears, and the motives the gofpel fuggefts to excite iis to it, are very numerous and animating. But I fnall wave the confide- ration hereof at prefent, as this will be the fubjed of the next difcourfe. Again, 1. The duty of Self-denial hath refpeft to matters which are in themfelves innocent and lawful, but which become otherwife by occafion. And fuch are all the enjoyments, concerns and connexions of life, yea life itfelf. There is nothing defirable of an outward or worldly kind, but we muft under certain circumftances be willing to part with. Be they what they may we muft renounce them, when they come into competition with the honour of God and religion, with the everlafting welfare of our fellow-creatures, and with our own higheft and nobleft interefts. It is criminal in either of thefe cafes, not to deny ourfelves of what we might otherwife very lawfully and properly enjoy. But of this we fhali difcourfe more largely hereafter. Hitherto we have treated the fubje6t of Self-denial In general only. Let us now defcend to particulars. What then are thofe inftances of felf-denial which are efpecially required of us, in order to our becoming the difciples of Chrift ? I anfwer : as Fride and Pleafure are the prevail- ing pafiions of human nature, and the main obftru6lions to religion ; fo to thefe two may be referred all the va- rious expreflions of this duty, which our Saviour would inculcate. First, As to Pride. The oppofition which arifes from hence to religion in general, and to the do6trinc and fervice of Chrift in particular, cannot but ftrike every confiderate obferver. There is, I. A vain conceit of their own reafon, which, if men will fear God, and be the difciples of Jefus, they muft deny and fubdue. I mean not by this to refleft in the ieaft on reafon itfelf. It is a faculty with which God hath gracioufly endowed us, and which when duly exer- cifed The Difficulties attending Religion. 107 cifed Is of the higheft importance in matters of re]igion> as well as thofe of a civil nature. But my m.eaning is to condemn what is falfely fo called, and to expole that vain and confident opinion of their own underftanding and judgment, which hurries too many into the moft fatal and dangerous miftakes ^. The weaknefs and im- perfe<5bion of the human mind no thoughtful perfon will deny. Nor will he deny that men are prone, in their ' reafonings on matters of religion efpecially, to be fwayed and biafled by the corrupt paiTions and prejudices of their hearts. Whence it happens that in many inftances they realbn very- falfely ; and in others, though they reafon truly from certain principles, yet thofe principles Ibeing falfe, they err in their conclufions. Now the divine authority of the Scriptures being ad- mitted, (which it furely well may, the evidence is (o clear and inconteftible) what is therein plainly declared fhould be meekly received, though we may be at a lofs to clear up fome difficulties attending it. Abfolute con- traditions God cannot require us to believe, becaufe in that cafe he would require us to believe a fallhood, it being impofiible that two proportions, which diredly contradid each other, fhould be both true. But there are truths he may require us to believe, which, though they are not contradictory, we may be at a lofs fully to explain and reconcile. Thefe therefore we are to re- ceive upon the divine teftimony : and upon the whole 8 Dr. Young, fpeaklng of the enemies of Chriftlanity, who, while they idolize reafon, do in efFeft vilify it, thus defcribes that kind of arrogance it is here meant to condemn : While love of truth through all their camp refounds. They draw pride's curtain o'er the noon-tide ray. Spike up their inch of reafon, on the point Of philofophic wit, call'd argument. And then exulting in their taper, cry, " Behold th^ Sun;" and Indian-like adore. NiOHT Thought*. It io8 The Difficulties attending Religion. It is mofl reafonable we lliould do fo, however unwilling we may be through prejudice to yield our aflent''. Here then is one inftance of Self-denialy the meekly fubmitting to divine indruftion, and not expeding more evidence upon a matter, than the nature of the thing will admit, or than God chufes to give. Nothing can be more fit and reafonable than this : yet fo conceited are we of our own underftanding, that it is with the ut- moft difficulty we are brought to acknowledge our ig- norance, fallibility and weaknefs. And fuch a falfe glare does prejudice many times call upon the truth, that we had need ufe the greateft force with our paflions, to prevent our being thereby deceived and milled. Hence our Lord makes a point of it with his difciples, that they he converted and become as little children ', that is, that they be of a teachable difpofition, readily acknow^r iedging that they comparatively know nothing. And hence the apoflle fpeaks of the efficacy of his preaching, through God, to the cafting down imaginations^ or rea- fonings'*', and every high thing that exalteth itjelf againfi the hiowledge of God\ Another expreflion of Self-de- nial is, ^ Dr. Barrow, fpeaking of faith, fays — '' There can hardly be ** any greater inftance of refpeft and love toward any perfon^ ** than a ready yielding of affent to his words, when he doth aver " things to our conceit abfurd or incredible ; than refting on his ** promife, when he feemeth to offer things impoflible, or ftrangely *' difficult ; than embracing his advice, when he recommendeth *' things very crofs to our intereft, humor and pleafure ; whence " Abraham's faith, &c." He afterwards adds — " and many *' things doth the Chriftian dodrine propofe, apt to try fuch friend- *' fhip ; many a hard faying doth it afTert, which a profane mind *' can hardly fwallow or digeft : there is indeed fcarce any article *' of faith at which we fliall not boggle ; any matter of duty which *' we fhall not ftart at, any promiie of God whereat we Ihall not «* ftagger, if we be not feafoned with favourable apprehenfions and " inclinations towards him who recommendeth them to us, as en- •" dued with thofe attributes which fecure their credibility.'-' Barrow on the Ap. Creed, Ser. ii. p. 26. fol. edit. 5 Matth. xviii. 3. ^ Aoyicr^yj. ' 2 Cor. x. 5. 2. The The l)ifficulties attending Religion. 109 2. The fubmitting cordially to that method of falva- tion which the gofpel propofes. A fcheme it is, wherein the wifdom, righteoufners and goodnefs of God are moll amazingly difplayed. God is reconciling /inner s to him- felfy by the death of his Son, not imputing their trejpajjes to them"". But fuch is the pride of the human heart, that the grace exprelTed in this fcheme becomes one principal prejudice with many againft it. They vainljr prefume that they are innocent, virtuous and good, or, to ufe our Saviour's words to the Laodiceans, that they are rich and in need of nothing^ : and fo, not willing to renounce their own imaginary merit and righteoufnefs in the fight of God, they treat the propofals of his mercy with indifference and neglect. Such was the temper and condud: of the Jews, of whom the apoftle witnefTeth, that being igftorant of God's righteoufnefs, and goi}ig about to efiablifh their own right eoufnefs, they fub- mitted not themfehes to the righteoufnefs cf God ". And fuch was alfo the temper of many among the wife and learned Greeks, to whom the preaching cf the crofs was foolifhnefs^. Now, if we will be the difciples of Chrift, Selfmw^ in this inftance as well as the former be denied. We mull come, guilty, wretched, and helplefs as we are, and receive eternal life as the gift of God through Jefus Chrifi alone. Again, 3. We mull deny ourf elves, in refpe6l of that vain confidence "wje arc apt to place in our own flrcngth. Self-fufficience is a prevailing evil. For want of a thorough knowledge of their hearts, and through a ftrange propenfity to flattery and felf-deceit, men haftily judge themfelves equal to almoft every duty which is required of them, and every temptation and affliftion which may happen to them. The effed of which is a criminal difregard to the influence of divine providence and grace, and fuch a careleflliefs of temper as almoil unavoidably betrays them into the mod dangerous mif- takes. This confidence therefore muil be renounced j " 2 Cor. V. 19. n Rev. iii. 17. • Rom. x. 3. IP I Cor. i. 18. and. lio The Difficulties attending Religion. and, while we exert all the powers of the foul in the fervice of our divine Mafter, we muft rely on his grace for fuccefs, and having fucceeded, muft give him the glory. It were endlefs to lead you into all the labyrinths of pride there are in the human heart — endlefs to tell you what vanity, what felf- complacency, what fuperior ideas of our attainments, gifts and graces, we too often feel within. Wherefore in the denying, reftraining and fubduing them, confifts much of the experience and pra6lice of religion. It is no inconfiderable expreflion of this duty, when we are in the height of fpiritual prolperity, to ahhor ourjelves, and repent in dufi and ejhes ; when we have enjoyed communion with God, and the refined pleafures which refult from a fenfe of his favor, to blufh at our own vilenefs and unworthi- nefs ; and when we have gained fome eminent viftory in our Chriftian warfare, with all humility to afcribe the honors of it, not to ourfelves, but to the power and grace of Chrift. — In fuch inftances as thefe, which do immediately affe6t the pride and vanity of the human heart, muH/elf be denied. Let us now confider this duty in reference. Secondly, To Pleafure. By pleafure I mean the gratification of the appetites of animal nature, and of all thole pallions which have worldly good for their objed. Various are the enjoyments, to which man- kind feel a flrong and unconquerable propenfity j fuch as health, eafe, freedom, peace, wealth, honor, and the pleafures refulting from family and focial connections, and from intelledlual improvements. Nor is a propen- fity to them unlawful j for they are the gifts of indulgent Providence, and the proper ufe of them tends to our comfort and happinefs. Yet there are two cafes where- in we are to deny ourfelves of even thefe comforts, that is to forego the poffelTion or enjoyment of them. — The one is more general, when our defire of them exceeds due bounds, and is in danger of deftroying, or however weakening and enfeebling the nobler afFedions and prin- ciples of the renewed mind. — And the other more par- ticular. The Difficulties attending Religion. m ticular, when the gratification of this or the other appetite orpaflion, clafhes with our duty, and prevents or difturbs us in the faithful and regular difcharge of it. It is a fa61: beyond ?\\ difpute, that we are apt to ex- ceed in our ellimation of worldly things, and our fond- neis for the enjoyment of diem. Which is the effect pardy of the corruption of human nature, and pardy of our clofe and intimate connexion v/ith fenfible ob- jeds. And this excefs of the paflions very eflentially injures us, not only by difturbing the compofure of 'the mind, engrofling too much of our dme, and hurrying m into unreafonable and dangerous purfuits ,• but by palling our appedte, and producing a very hurtful and criminal indifference to refined and Ipiritual enjoyments. On thefe accounts the Chriitian very juflly confiders the world as his enemy, and complains frequently, in the bitternefs of his fpirit, of the incroachments it makes on his beft interefts. Whence It follows, that in order to preferve a balance in his heart, I Ihould rather fay in order to fecure the weight on the fide of the infinitely important concerns of God and religion, it is neceflary he fhould deny him/elf occafionally of a great many comforts and indulgences, he might other^viie lawfully enjoy. Nor will he be at any great lofs to determine when this fhould be done, if he attentively reoards the prefent flate of his mind. Do we feel, which is mog: commonly the cafe, too flrong a bent of the heart and afl^edions to the world ? That bent is no othcrwife to be counteraaed and fubdued, with the help of divine grace, than by a refolute denial of our impetuous defires in this or the other inflance which ofi^ers. So farther, ^ When the gradfication of our appentes and pafTions IS m any pardcular infliance incompatible v/ith fome duty whether civil or religious, which immediately demands our attention, it is without doubt to be denied. I mio-hc put many cafes of this fort, which very frequently occtir. They are however all reducible to diefe general heads— ^ the regular difcharge of the duties of religious wdrfhip —the exerting ourfelves on fome fpecial and extra- ordinary 112 ^he Difficulties attending Religion. ordinary occafions, for the advancement of the king- dom and intereft of Chrill — the bearing a public tefti- mony to the truths of religion — the fhewing proper" offices of kindnefs to our fellow-creatures and fellow- chriftians — and, as hath been already hinted, the keep- ing up the difcipline of the heart, and cultivating the feveral Chriftian graces. It is eafy to fee that in innu- merable inftances of this fort, if we will acquit ourfelves as becometh men, much more the difciples of Jefus, we muft violently thwart and oppofe our natural inclinations and propenfities, muft roufe ourfelves out of a fupine, inadtive, flothful ftate, muft lacrifice many defirable enjoyments of an outward kind, nay be content to en- dure many pains, forrows and difappointments, which for their own fake we cannot but wifh to efcape, yea even death itfelf. In this fenfe our Lord is to be under- ftood, when he fpeaks of om forjaking houjes^ brethren^ fjiers, father:, mot her y wife, children and lands for his Jake ^. But the confideration of fuffering falls more properly under the next head of difcourfe. Thus have we feen wherein the duty of Self-denial confifts, and what are the principal expreflions of it, in' reference to ?ride and Pleajure^ the two prevailing paf- iions of human nature. PART II. W^ 'E come now to the fecond branch of duty, our Saviour requires of the man who will be his difciple ; II. Let him take up his crojs. By the crofs is meant perfecution chiefly; but it may not be amifs to extend the idea to all that anxiety and trouble, in which the experience and profeffion of religion are commonly fup- poled to involve the Chriftian. Now before we come s Matth. xix. 29. The Difficulties attending Religion, 1 13 to enumerate thefe affliflions, and to Ihew how they ought to be endured, it will be neceflary, in order to remove all groundicfs prejudices againil the fervice of Chrift on this account, to inquire how far they are, and how far they are not, to be {tt down to the account of religion. The faft then is admitted, that he who will become a difciple of Chrift, muft take up his crofs. But it is to be remembered, I. In regard of xkitjorro'ujs of the mind \ that be they what they may, they are not properly fpeaking the offspring of religion, but of thole difordered faculties of the mind, and of thofe depraved afFc6tions of the heart, which it is the kind office of the grace of God to reflify and cure. They take their rife either from natural gloominefs of conftitution, or an occafional de- prcfllon of the animal fpirits, or miftaken apprehen- fions of divine truths, or a wrong interpretation of par- ticular providences, or a doubtfulnefs of our intereft in the favor of God, or ftruggles with corrupt pafTions, or the temptations of Satan, or in a word, afufpenfion for wife ends, of thofe divine comforts which were formerly enjoyed. Thefe are the true fources of all that anxiety, perturbation and diftrefs, which fometimes fpread dark- nefs over our countenances, and give the moft forrowful accents to our prayers. Our unhappinefs therefore is owing to frailty and fin: nor ia religion any otherwife acceffory to it, than as with a divine influence it brings us to our fenfes, and makes us capable of knowing and feeling what without it would prove our ruin. And fliould it on this account be cen- fured ? It would furely argue great perverfenefs, to im- pute the pains a fick friend endures, to his medicines inflead of his difeaie. Or fuppofmg his medicines were the occafions of fome temporary uncafinefs in the courfe of their operation, it would be no lefs folly to find fault with them on that account j fince this very circumftance would afford a promifmg fymiptom of their fucccls. Irt like manner, how ftrange is it that religion fhould ftand- charged v.ith all thofe miferies, v/hich arc the natural I produift 1 1 4 The Difficulties attending Religion. product of the difeafe itfelf it is intended to cure j or that men Ihould be prejudiced againft it, on account of the painfulnefs of its operation, when they cannot but fee, that this is rather the effe6t of the oppofition it meets with from irregular paffions, than of its own fup- pofed unpleafant and irkfome nature ? To this objeftion therefore it may be anfvvered, in much the fame words the apoille ufes when fpeaking of the law of God, Is that which is good, made death unto me-? God forbid. But fin that it might appear fin ^ working death in me hy that which is good'. Nay, on the contrary, it may be truly affirmed, tliat its influence is moft kind and falu- tary. Nor is religion, " 2. The natural and neceffary fource of outward ircubles. That good m^en meet with their difappoint- ments and forrows is not to be queftioned. Nay it 'may, and often does fo happen, that a greater propor- tion of them falls to their fhare than to others. But it is a falfe and injurious reprefentation of religion, that it tends in its own nature to procure ourvvard pain and fuffering. The reverfe is the cafe. They therefore re- fled highlyi^n the BlefTed God, who afFeft to fpeak of him, as if he were fond of afflicting thofe who moft nearly refemble him ; and as if he took pleafure in fuch unnatural offerings of penance and feverity, as Romanifcs are forward to prelent him. No. The troubles of the prefent life are all of them the effefts of fin : and if Providence converts thefe natural evils into bleffings, which is the cafe with refpedt to thofe who love God ; i/is furely no juft prejudice againft the fervice of Chrift, t^at his difcipies endure more of them than others. And then as x.o 'perjecution^ though it be admitted that they who v.-ill live godly in Chrift Jefus muft fuffer re- proach and abufe ; ^it is however to be remembered, that this happens through the malice of Satan and the ma- levolence of wicked men. And will any one fay, that it docs in the leaft detraft from the native excellency of * Rom. vii. i_j, religion^ 7'he Difficulties attending Religion. 115 rellcjion, that apoftate fpirits are the avowed enemies of it ? Or is it reafonable to expert that God Ihould con- tinually work miracles, to refciie his favorites from thofe evils, which may neverthelefs be over-ruled for their good even in this life, and fhall moft certainly be re- warded with infinite joys and triumphs in another ? And after all, perfecution, in the fulleft and moft painful fenfe of the exprelTion, falls not to the fhare of every Chriftian. We have no reafon therefore to be offended at our Saviour for telling us, that if we will be his dif- ciples, we muft take up our crojs, and fo follow him. Let me now then more particularly defcribe the crofsy and the manner in which we are required to bear it. To begin in the First place, with affii£lions of a religious kind. It were wrong to flatter men with a notion, that as foon as they fliall commence difciples of Chrift, they fhall be- come perfeftly happy. This is not to be expeded. The judgment, how well Ibever it be informed, will fometimes be perplexed with doubts. And whatever peace religion begets in the confcience, that peace will fometimes be difturbed and interrupted. Truth does not always ftrike the mind with the like evidence and convi<5lion ; nor does it always afford the like rcfrefh- ment and joy to the heart. Now we fliall fee the Chriilian, in the courfe of his enquiries, embarraffed with unexpc(5led difficulties, and it may be too upon the moft interefting points ; whence refuks a great deal of anxiety and diftrefs. Now hurried with gloomy thoughts, fuggeftions and temiptations, whicii though involuntary make him very unhappy. Now ftruggling with corrupt paffions and affedions, and almoft worn out with the conflift. Now queftioning his intereft in the favor of God, and writing bitter things againft him- felf Now walking in darknefs and in the ftiadow of death, enjoying little comfort and enlargement in duty, and opprelTed v.ith many iad apprehcnfions and fears concerning futurity. Thefe, it muft be acknowledged, are feme of his fevereft croffes ; affadions which very ; I 2 deeply 1 16 The BifficuUies attending Religion. deeply and fenfibly affeft his heart, damp his fpintsy and enervate all the powers of his Ibul, Infomuch that ht can fcarcely forbear exprefTing himfelf in the forrow- ful language of the Pfalmilt, Will the Lord cafi off for ^Jer ? IVill he be favourable no mors? Hath he forgotten to be gracious ? Hath he in anger jhut up his fender mercies' ? Yet thefe trials, fb far as rhey are his afHI6lion, not his fin, are to be endored with patience and conllancy. We are not to yield to the fuggeftions of Satan, or the difcouragcments of our own timorous hearts ; nor yet to murmur at the chaftening hand of God,, or take oc- cafion from thence to indulge hard thoughts of religion. But on the contrary, we are to refolve, in :t dependancc on divine grace, flill to purfiie our duty; be the oppo- fition and difficulty we meet v/ith ever fo painful and diftrefllng. And this furely is moil reafonable, fince thefe trials, not to lay how far we are ourfelves accefibry to them, are often a very neceflary part of Chriftian experience, and are overruled by a wife and good God to tlie moft falutary and beneficial purpofes. But it is. Secondly, Outijoard trouble our Lord here chieflVj li not wholly intends. And it were endlefs to defcribc the many inconveniences, pains and miferies, to which good men are liable for the fake of religion, and which, under certain circumfi:ances, are fcarcely to be avoided. Perfecution aflTumes various forms, and innumerable are the inllruments by which the wicked gratify their refcnt- ments againft thofe who fear God. Here I might tell' you of the fiiynefs, indiffl:;rencc and neglect, with v/hich fbme humble ferious Chriftians are treated, by their moft intimate relations and connections in life ; of the invidious reflections caft upon their underftanding and prudence^ as if they were fools or madmen ; of the re- proach and obloquy with which their charafter^ are loaded, as if they w^re hypocrites and deceivers ; of the difcouragements thrown in the way of their worldly ' Pf. Ixxvii. 7, 8, 9. intercils y TIjc Difficulties attenditig Religion. iij ■intereRs ; of the abridgment of their liberties, the fpoil- ing of their goods, and the abufe of their perfons -, of fines, imprifonments, and even death itfelf. CrofTcs thefe hard to be borne, even by fuch who are beft pi:-e- parcd to endure them ; fiRce the grace of God does not db'-eft men Gf the pa'fllons and feehngs of humanity. And they are crofTes which have been impofed upon good men more ox Jefs in every age. The hiilory of •religion, from the ver^^ beginning, fiirnifhes innume- rable inft:an«:s of this (on. Between the feed of the woman and of the ferpent, that is, be;tween the kingdom ■of Chrift and of Satan, there -ever hath been and ever will be an irreconcileable enmity. So that the bloody fcene exhibited m the martyrdom of righteous Abel, iiath been afted over again in thoufands of his meek and pious fucceflbrs. And if at any time the violence of perfecution hath abated, -it hath .not been owino- to the utter extirpation of that malevolent Ipirit whicirinfpires it : but perhaps chiefly to a want of power in wicked men on the one hand, to compafs their cruel purpofes ; or to a decay of real rehgion among good men on the other, which hath nearly eiitinguifhed the ufual provo- •cation to it. Indeed it is our happinefs to live in an ac^e, wherein the principles both of civil and religious liberty^ ^are better underftood than they were formerly; and wherein good R-nfe, i-noderation and humanity, have prevailed to render perfecution^ at leaft in the open and moft obnoxious fenfe of the word;, unfafliionable. Nor fhould we forget, while hiftory holds up to our view the fufi^erings of our renowned anceftors, to acknowledge ithe great g&odnefs of God herei'n. Yet even now, there are few who nobly refolve at all events to exprefs a becoming zeal for religion, but meet with flights and difcouragements of one kind or other, which may, without the charge of afi^eftation, come under the deno- mination of the cro/s. What then is the fpirit of this command of our Saviour to fake up the crofs ? It can never intend that we are to court perfecution. That were madnefs in^ I 3 dceO. 1 1 8 The Difficulties attending Religion. deed. Calumny and abufe, hunger and want, the dungeon and the flake, are not furely to be coveted : nor can it be right, through a falfe kind of emulation to win the crown of martyrdom, to take indired meafures to procure it. For by ib doing we betray a vanity and wantonnefs of mind, which is very unfuitabie to the true genius and fpirit of the gofpel j nay, we become accelTories to the crime of which they are guilty, whom we thus tempt to commit this great evil. It Ihould be. our care therefore, that we do not by an imprudent be- haviour, or by an indecent boldnefs, provoke the enemies of truth and religion to a conduft, which mull in the end involve them in mifery. Nor does our Lord mean to forbid a proper refiftance to fuffering, when that is in our power. JVhen we are ferfecuted in one city, we are tojiee to another \ If we can tie up the hands of the oppreflbr, or prudently ward off the blow he me- ditates, we are hereby doing a kindnefs to him as well as ourfelves. Nay, we may lawfully defend our own lives and properties, even though it be at the manifeft hazard of theirs who would deprive us of them, pro- vided all other means are ineffeftual. And yet, in re- gard of fome lefler evils, it were better quietly to endure them, than by an obftinate defence endanger the ftill greater damage of him who would injure us, and rilk the charge of malevolence and revenge. But, when the only alternative is fuffering or fmning, bearing the crofs or violating confcience, we are not allowed to hefitate a moment upon the queftion. We are to take it up, to carry it, yea if fuch be the will of God, to refign our lives thereon. Now this injunction of our Lord's includes in it — the counting of fuffering beforehand — the miCeting it with coolnefs and com- pofure — the enduring it with meeknefs and refolution — and, what is more than all this, the glorying in it as our higheft honor. I. It is our wifdom, when we . firft become the dif- ciples of Chriflj to fet before our eyes the rilks we are ^ Matth. X. 23. to T7je Dijficulties attending Religion, 1 1 9 to run, and the dangers we are to encounter in his fer- vicc. What if imagination be allowed to paint thefe fcenes in the ftrongelt colors ? It will be a likely means to try the fmcerity and ardor of our love, and to pre- pare us for what may be the event. Our Lord had the utmoft tendcrnefs for his immediate followers ; yet he forbore not to difcourfe frequently with them on fubie(5l:s of diis nature. Behold I fend you forth as Jhecp among wolves. They will deliver you up to jj^e -cottncels^ ana fcourgcyou in their fynagogues. Tejhall he brought before governors and kings y and be hated of all men for my fake''. Sad tidings the.fel But was it merely to alarm their fears, that he thus addreffed them ? No — He had more companion for them than all this ! His view was to put them in a fit pofture to meet what was coming upon t;hem. It had been his own pratlice to ruminate fre- quently on his future fufferings. Dcfarts, mountains and folitary places, had borne witnefs to thefe his prepa- rations for affliction and death. He would therefore recommend it to them, by contemplation and prayer to take up the crofs^ and follow him. And thus are we to gird up OUT loins for the race we have to run ; and ere we fet out on our warfare^ to count the coll. And what will be the cffcclj 1. But the meeting our fufferings with calmnefs and compofure of mind, a temper admirably exprefled by the phrale in the text ? The enemy may affault us on a fuddenj and furprizcs are dangerous. Our Lord, in one of his parables, fpeaks of thofe hearers of the word, who having no root in themf elves ^ when per fee ut ion or tribulation arifeth^ are quickly offended*. But he who hath often at proper feafons, anticipated the difcouragements he- may endure for Chrift's fake, and hath boldly ventured on a profefTion of religion in the profpedt of them ; though when they arife he may ienfibly feel them, yet, to ufe the language of fcripture, he will not be afraid with any amazement. Beloved^ think it not ftrange con- cerning the fiery trial y which is to try you^j was the " Matth. X. 16 — zz, ' Matth. xiii. 21. '' i Pet. iv. 12. I 4 calm tio The Difficulties attending Religion. calm advice of an apoftlc, who had not only long borne the crofs, but knew that he fliould one day adiially fuffer death thereon. What felf-pofijefTion, what admirable compofure and ferenity of mind, did the primitive Chriftians many of them enjoy, when they beheld the blackeft ftorms of perfecution jufl biirftiog on their heads ! Whilft their perfeciitors breathed out threatnings and flaughter, and were mad with rage and refentment, they could coolly reafon and refle6l, they could with divine eloquence expoftulate and perfuade. Be our afflidlions then what they may, in fuch manner it is our duty to meet them. And if we thus take up the crofs ^ we fhall be likely, 3. To bear it with meeknels and refolution. A bafe, iervile fubmifllon to the impofitions and abufcs of un- reafonable men, is unv/orthy of a Chriftian. It is a temper which, as I faid before, the text by no means countenances. Our Saviour himfelf fliewed a noble fuperiority to it; as did alio the great apoftle, who ftands diftinguifhed in the lift of his iijfFering followers. Yet, with a generous fenfe of freedom, and a fpirit on every proper occafion to afTert it, that meeknefs our Lord here inculcates well confifls. It is truly noble with the gentle- nefs of a lamb to endure the miferies, which are not to be efcaped but at the expence of truth and confcience ; to fupprefs every unbecoming thought of the Divine Providence which permits them ; to forbear all indecent and clamorous refiedjons on the immediate inftruments of them ; and to pour out our fmcere and compaffionate addrefles to Heaven, on behalf of thofe who are mali- cioufly threatening our deftrudjon. But there is a yet higher and nobler attainment, to which as the difciples of Jefus we Ihould afpire ; and that is, 4. Glorying in the crofs of Chrift. He who fuffers In the caufe of religion, may be juftly confidered as the favorite of heaven, and the man whom God delights to honour. He is dignified above many of his fellow- difciples, by being thus employed in the moft interefting fervices, for the church of Chrift, and indeed mankind ¥1 The Difficulties attending Religion, 121 in general. His be'navioiir, if it be luch as hath been rcpreiented, hath a dire6l and mighty influence to con- firm the faith of other Chriftians, to fix a conviclion of the truth on the confciences of the wicked, and to com- mand the reverence, if not affedlion, of all beholders. And, belides the divine confolations he may reafonably hope to enjoy, in the fevereft moments of trial ; there awaits him a crown of unfading glory in the world to come. Well may he therefore, animated by thefe con- fiderations, like his Divine Mafter, endure the crojs and defpije the fljame'^l Well may he take -pleafure, as the apollle exprelTes it, in infirmities, in reproaches y in necej- fities, inperfeciitions, in dijlrejficsfor Chrifi'sjake"^ I Well may he, in a vvord, by the grace of God noc only with meeknefs bear the crofs, but even triumph amidft the horrors of death itfelf ! And now v/hat cbjc6lion can we have to this facred injunction ? It is moll fit and reafonable. Nay it ought to be moft chearfully complied with. For if we do fmcerely love Chrifl:, we have every imaginable confi- deration, to cnfiame our Zealand animate our breads in his fervice. But this is a fubjedl I muft refer to the next difcourfe. PART III. L ET us now proceed to the third and laft expreflioii I of obedience, which our Saviour demands of his difciples ; and that is, IIL To fellow him. Indeed the phrafe in this place, is underftood by fome as only a redundancy of exprcf- fion. If any man will come after me, let him deny him- Jelfy and take up his crofs, and {o follozv me, or come after me. But I think it adds a beauty to the pafTage, as well as amplifies the fenfe of it, to confider this laft claufe, as defigned to convey fome farther, diftind idea of our » Heb, xii. a. * 2 Cor. xii. 10. duty. lit T^e Difficulties attending Religion, duty. You fee our Lord rifes by degrees. Self-denial he recommends in die firft place. Then a patient fub- miflion to fuffering. And lafl of all a general conformity to his will, and imitation of his example. In the former inftances what he requires is chiefly negative, in this it \% wholly pofitive. Now our Saviour's chara6ler, it is acknowledged on all hands, was in the flrifteft fenfe perfeft. So that when he requires us to follow him, in order to our becoming his difciples, it may feem as if he expeded that of us which is in its own nature impoITible, I mean an ahfolute perfe^ion of chara6i:er. Before therefore we proceed to illuftrate the duty here enjoined, it may be proper to obviate this farther prejudice againft religion, as we have already thofe which arife from the duties of Jelf- denial 2.tA hearing the crojs. It is a prejudice which affeCls both the enemies and the friends of religion, at leall fome of them. As to the man who hath a fecret diflike to what is ferious and good, he is glad to avail himfelf of every circumftance, which may feem to juftify his infidelity and difobedience. With warmth therefore, and it may be an air of triumph, he puts in his exceptions to this command, as too re- fined and Ipiritual ever to become prafticable. " You *' tell me that all my objedlions to Jelf- denial are vain ; *^ for that it is a duty which very well confifts with a *' reafonable love of myfelf And in like manner that ** the offence I have been apt to take at the croJs is " groundiels ; for that the bearing it very well confills " with a prudent concern for my temporal. interefts. " Be it fo. Yet to follow Chrijl, that is, to come up " to that perfection of character which he is faid to have " pofielTed, is what no man is capable of in the prefent " life. It is therefore vain to attempt it." And then, on the other hand, as to the ferious dejeded Chriftian, though he is ftruck with the excellencies of Chrift, and fincerely aims to copy after them j yet he hath perhaps through weaknefs fixed the ftandard of religion fo high, and is at the fame, time fo deeply fenfible of iiis own defeats 7he Difficulties attending Religion . I'Zj defects and imperfeftions, that he can fcarcely allow himfelf to be a diiciple of* Jcfus. " I would fain re- " femble my Mafter. But ah ! his likenefs is fo im- " perfecflly drawn out on my temper and life, that I " fear it will be prefumption in me to rank among his " followers." Now in order to obviate this objedion, it is to be obferved, I. That perfection, in the ftrifteft fenfe of it, is not required of a difciple of Chriil:. The cxpreffion we do indeed often meet with in the Bible. Abraham is com- manded to walk before God and be perfe£i ''. Our Saviour exhorts his difciples to be perfeSf, even as their Father in heaven isferfcui". And the apoftlcs with great earneft-- nefs prefs us to go on unto ■perfeBion **. Nay one of them declares, that he who is born of God finneth not". But it would argue either very great weaknefs or perverfenefs, to infer from fuch exprcflions, the neceflity of an abfo- lute freedom from all impure mixtures in the prefcnt life.' For this is an attainment lb impolTible in its own nature, fo contrary to the experience of the moft emi- nent Chriftians, and fo intircly inconfiftent with the vicilTitude, trial and affliction which attend them through this world, that no fobcr confiderate man can imagine a book divinely infpired would affirm it to be necefifary. Nay, it aflerts the diredt contrary. If we fay that we have no fin we deceive ourfelves, and the truth is not in us \ Nor does it exhibit any one character to our view, except it be that of our Lord Jefus Chrift, without ap- prizing us of its imperfections as well as its excellencies. Is Abraham applauded for his faith. Job for his patience, or Mofes for his meeknefs ? Their miftakes are alfo faithfully reported, and even their failures in thofe very graces for which they were fo much re- nowned. And he who reads the hiftory of the New Teftament, will fee many blemiflies in the characters of the apoftles i whilft he is obliged to acknowledge them ^ Gen. xvii. 2. ' Matth. v. 4.8. ^ Heb. vi. i. * I John V. 18. '1 Johni. 8. upon 1 24 The Diffi-culties attending Relrgion, upon the whole, men of ftricl integrity and exaked piety. And then as to Chrift, though his charafter hath no defed: in it, and it is iinqueilionably our duty to imitate itj yet our being required to follow him does not obhge us to an exa^t refemblance of him, bur only to ufe our utmoft endeavors to that end. But it will be faid, ** Though abfolutc perfedion is *' not expeded in the prefent life ; yet our Lord re- " quires fuch an imitation of his example, as carries th« ^^ idea of religion to a height of purity and fpirituality " which is fcarcely attainable, or however not without " the greatelt difHculty." It is therefore farther to t._ obferved, 1. That the following Chrijl fuppofes a principle of religion already implanted in the heart ; and hath con- nedled with it the promife of all needful influences from above, to aid us in our duty.. To a carnal heart, a heart wholly under the dominion of fm, tl>e ieffons which Chrift teaches may feem too hard to be learned, and the precepts he enjoins too fevere and difficult to be obeyed. Nay, to the Chriftian himfelf, under certain circumftances, they may feem almoft impradlicable. But furely where there is a firm faith of the great reali- ties of religion, a fixed abhorrence of fin, a fincere love of God, and a tafte for the refined pleafures of devo^ tion; the commands of Chrift, even in their utmoft latitude, will appear truly excellent and defirable. With what an eager guft of affedlion does the Pfalmift utter thefe words — O that my ways were db'eSled to keep thy fiatutes ^ ! The tender feelings of that amiable woman Ruth for her mother Naomi, rendered the idea of following her, how painful foever on fome accounts^ cafy and pleafant. She was not difcouraged, as her fifter Orpah feems to have been, by the fad thought of leaving her native country, and ftiaring with this poor deftitute widow in her future hard fortunes. His com- mands, faid the beloved difciple of Jefus, whofe heart was impregnated with an unconquerable afFeftion for his 8 Pf. cxix. 5. Divine The Dijficulties attending Religion. 125 Divine Mafter, are not grievous^. You fee then a principle of religion will greatly facilitate our obedience, and fo take off the edge of the objedlion. And then farther, the promifc of divine aids to aflift him in his courfe of duty, tends mightily to attenuate and foften many circumftances, which to the Chriftian himfelf may Ibmetimes appear hard and difficult. There are certain feafons in which, eitlier through temptation, dejev5tion of mind, or weaknefs of animal nature ; in- fuperable difcouragements feem to lie in the way of his •'^llov.'ing Chrilt. He knows not liow to think of de- ferring hi 5 Mailer, yet to keep clofe to him is, in hi$\, fod apprehenfion, v/hen thus beclouded with perplexing doubts and fears, almoft impollible. But be thefe dif- couragements what tliey may, he who hath required us to follow him hath fuiTiciently provided againft them all, as we Ihall fee more fully in the next difcourfe. My grace is Jujficient for thee\ As thy days thy ftrength Jhall i^e^. And after all it is to be remembered, 3. That our higheft attainments in religion are not tlie matter of our juftHfication before God. This I the rather mention, becaufe it feems to me a confideration of great moment, when rightly underftood and applied, to relieve ns of flaviOi fears, and to remove an objedion which hath no fmall force to intimidate us from follow- ing Chriil. If our Saviour had put the iflue of our fal- vation upon our rendering an exadl and pcrfed obedi- ence to the law of God, the ground on which the cove- nant of works originally flood ; it had been a vain thing to think of being his difciplc, becaufe fuch an obedience, as we have already feen, is abfolutely impracticable. No. The honors of the divine law and government are fully vindicated and maintained, by the facrifice and righteoufnefs of ChriH. So that mercy, with all the confequent bleiTings of it, is extended towards fin- ners in a way perfectly confillent with juftice and truth. Which being die cafe it follows, that we have no caufe to be difcouraged in our religious purfuits, by a * I John V. 3. ^2 Cor. xii. 9. ^ Dcut, xxxiii. 25. deep 126 The Difficulties attending Religion. deep fenfe of our numerous follies and imperfe6lions, ^ or if any man Jin, errs from his duty through tempta- tion, and bitterly laments it before God, let him re- member, we have an advocate with the Father^ Jffa^ Chrifi the righteous '. And yet this idea of our accep- tance with God through the righteoufnefs of Chrift alone, which the apoftle explains and defends at large in his epiftle to the Romans "", very well confifts with the neceflity of perfonal charader or inherent holinefs, and is indeed the moft noble and powerful motive to excite us to obedience. Thus have I endeavoured to combat the objedlions, which are ufually urged againft this command of Chrift. -Which leads me now more particularly to illuftrate the command itfelf. To follow Chrifi then, is, I. To fubmit ourfelves intirely to his guidance and diredion. He hath undertaken to fhew us the path to heaven j and he is every way equal to it, having a per- fed knowledge of his Father's will, and a hearty affec- tion to our interefts. Many who have taken upon them to be the guides of others, have turned out weak and fallible, and fome of them crafty and defigning men. So that the unhappy mukitude, who have implicitly intrufted them with their underftandings and confcien- ces, have been quickly betrayed into errors and prac- tices of the moft pernicious tendency. And the blind becoming thus the leaders of the blind, it is not to be .wondered that they have both fallen into the pit. But this is not the cafe here. Chrift hath claimed the cha- rader of a teacher come from God, affuring us that all things are delivered to him of the Father, that he is au- thorized to reveal him to whomfoever he will^, that he is the way, the truth and the life, and that no man cometh to the Father but by him °. This claim he hath fup- .ported, not only by the fublimity and excellence of his dodrine, and the purity and exemplarinefs of his life, but by a feries of inconteftible miracles. Mofes hath ' I John li. r. "> Rom. iii. 2C — 28. Chap. v. 15—21. " Matth. :d. 27. ° John xiv. 6. bpri^e The Difficulties attending Religion. 1 27 borne witnefs to him as the true prophet, commanding us to hear him in ell things ^. And God himlelf hath declared by a voice from heaven, that he is "joell fleajed with himy Iblemnly requiring us to be obedient to his inftrudions ''. So that he is an infalHble guide, not capable of erring himfelf through ignorance, prejudice or pafTion ; nor yet of leading others aftray, through ill- will or dilaffe(5lion to them, or through any unworthy or felf-interefted views of his own. Now lofollom hiniy is to fubmit ourfelves intirely and without the leail doubt or liefitation to his inftruclions : jufl as a traveller, who pafTmg through a country he is a perfeft ftranger to, puts himfelf under the conduft of his guide, in whofe integrity and knowledge of the way he implicitly confides. Fully perfuaded of the divinity of our Lord's milTion, we are meekly to receive his do(51:rine, not daring to difpute miatters with him, or when he tells us this is the way, obftinately to infill upon it that that is better. And fince it is natural to fuppofe he may tell us fome things difficult to be comprehended, though by no means abfurd or contradidlory, and others which may clalh with our perverfe inclinations'; it is ab- folutely necelTary, as I have before Ihewn, that we re- folutely mortify and? fubdue the pride of our depraved undcrllandings, the prejudice of our ftubborn wills, and the prediledions of our vain and worldly hearts. We muft not confer "joith flejh and bloody but confcnt to have our thoughts and reafonings brought into captivity to the obedience of Chriil. It muft be a fixed point with us to yield to him in every matter, even th« minu- ted, which from a careful examination of the autlientic records he hath left us, appear clearly to us to be his. mind and will. To him we mufl fay, as the Ifraelites did to Mofcs, Speak thou unto us all that the Lord cur God fljall [peak unto thecy and we will hear it \ This is what the apoftles ftile the obedience of faith -, and all this enters into the idea of following Chrill. p Deut. -wiii. 18, 19. 1 Maith. xvii. 15. ' Deut. v. 27. And 128 'The Difficulties attending Retigiou. And as there is the higheft reafon, fo there is th^ greatcfl fatisfadtion and pleafurc in thus following him, For hereby the mind is relieved of thofe many perplexi- ties, with which it is unavoidably entangled, wliile it hath no other guide to conduce it through the mazes of this life, but the dim light of nature, or the uncertain • reafonings of weak and fallible men. Again, 2. To follow Chrijt is to make a public profefTion of his religion. This upon a general view of thmgs, and as matters are now circumftanced, among us, may feem no very great hardiliip. For the cafe with us at prefentj is widely different from what it was in primitive times. The civil pov/er was then on the fide of infi- delity, and few dared to profefs themfelves the difciples of Jefus, without the utmofl hazard to their perfons and fortunes. Whence it followed, that a public avowri of the Chriflian name, was of itfelf a fufficient proof of a man's fmcerity ; and the apoftles with good reafon affirmed, that whoever called Jcjus Lord, and confejfed that Chrlfi is come in the jlejlo, was of Gcd\ But now the Chriilian religion is eftablifhed by public authority ; fo that to be a Chriftian, in the common acceptation of that charafter, is no other than to fall in with the opinion and profeffion of the bulk of mankind, or how- ever of the country whprein we live. And this can never fubjed us to any kind of worldly inconvenience. But if we ccnfider v/ell what is the leading dodrine of the New Teftament, that Vv^hich diftinguiilies the gofpel from every other fyflem of rehgion, and hath the main influence in forming the charaSer, and giving life and vigor to the obedience of a real Chriflian ; and if we farther confider what is the true nature and intent of the pofitive inftitutions of Chrift ; we fhall find that to fol- low him, that is, to profefs the one and duly to pracbife the others, will require a fimplicity of heart and firm- nefs of mind, which I fear few comparatively fpeaking pofTefs. • I Cor. xli. 1. I John. Iv. 2, No The Difficulties attending Religion. 1 29 No one can be a true difciple of Chrift, who is hot difpofcd with all becoming humility to acknow- ledge himfelf a milerable helplefs fmner, and to afcribe his hope of eternal falvation to the mercy of God, through the mediation, facrifice and righteoufnel's of Chrift alone. But it is cafy to fee that fuch a cordial llibjedlion to Chrift as our only Saviour, will have no inconfiderable difficulties to ftruggle with. It will meet with oppofition, and v;ith very powerful oppofition in foin.e inftanccs, from the proud and falfe reafonings of the human heart, and from the ftrong prepofTcfTions we ail naturally feel in favor of ourfelves, and of certain good qualities by which we imagine we ftand diftin- guiOied from others. And then an open profcftion of thefe our regards to Chrift, amidft the violent though unreafonable prejudices of many againft l\\t gofpel, v/ill be likely to draw upon us the contempt, if not abufe, of fuch peribns. Thus however it behoves us to follow Chrift, in the face of the greateft oppofition; to con- lider his religion as our higheft glory, and to be ever ready zealoufly to maintain and defend it. / am not ajhamedy faid the apoftle, of the gofpel of Chrifi : for it is the power of God unto falvation to every one that be- lieve th -y to the Je-'Jo firfl^ and alfo to the Greek \ God ^orbid that I fhould glory ^ fave in the crofs of our Lord Jejus Chrifi^ by whom the world is crucified unto me, and I unto the world °. And again, Doubtkfs I count all things but lofs for the excellency of the knowledge of Chrifi J ejus my Lord: for whom Ihavefuffered the Icfs of all things j " and do count them but dung that I may tvin Chrift, and be found in him, not having mine own righteoufncfs which is of the law, but that which is through the faith of Chrifi, the right coiifnejs which is of God by faith *. A due regard alfo to the pofitive inftitutions of Chrift, as well as this general profeftion of his dodlrine, is in- cluded in the idea of foliov.ing him. Convinced of the truth of his religion, and endued ill our meafurc with the real fpirit of it, we arc topiiCC?^ Chrift by baptifm. « Rom. i. 16. <■ Gal. vi. 14. * Philip, iii. S, 9. K So 130 The T)ifficulties attending Religion. So it hecometh us to fulfil all right eoujnefsy as he himfelf exprefTes it, when he defcendeU into the watry tomb, and was therein baptized of John. An inftitution this, by which in obedience to his authority, we declare our faith in his death and refurre6lion, and our refolution henceforth in a dependance on his grace, to walk in newnefs of life. Thus initiated into the fervice of our Divine Mailer, we dre to join ourfelves to fome fociety of Chriftians, that with them we may enjoy all thofe means of inftru6tion, counfel and reproof, which Chrift hath appointed in his church j and particularly the facred ordinance of the Lord's Supper, a feafl which he hath required his followers to obferve to the end of time, in commemoration of his death, and the blefTed fruits which refult from it. So the primitive Chriftians, having been baptized, were added to the church, and continued Jledfajlly in the apojiles doctrine and fellowfijip^ and in breaking of breads and in prayers ^. Thus by a faithful and regular attendance on all the duties of public worfliip, and I may add of family and private devotion too, we are to follow Chrifi. And who- ever confiders the true intent of thefe his inftitutlons^ after what manner he hath commanded us to obferve them, and the indifference if not contempt in which they are held, by too many v/ho call themfelves Chrif- tians ; will fee that not a little zeal and refolution is re- quifite to the chara6ler of a real difciple of Chrift. Once more, 3. To follow Chrift is to imitate his example. And Indeed it is to litde purpofe that we are warm advocates for his do6lrine and inftitutions, if we are all the while cftranged from his fpirit and temper. Nay, if this be the cafe, we do but affront him, amidft our higheft pro- feflions of zeal for his fervice. A more deformed and wretched charader can fcarcely be imagined, than that of a man whofe head is filled with religious fpeculations, while his heart is devoted to his lufts -, and who, at die very fame time he hath the affurance to fay to Chrift, as U ii. 4^ the M The Difficulties attending Religion. ijl tlie Phafifecs did of old, Majler^ thou teacheji the way cf God truly ^, is thus in effe6l taking mcafures to betray him. No. If we will be his real difciplcs, while we acknowledge him as our guide, and confide in him as our Saviour, we muft refolve to copy after him as our pattern. And a molt bright and perfe6t pattern it is which he hath fet us. It is an example exhibited to our view, amidft all the weaknefTes of humanity, and fo is exaftly fuited to our condition. An example free from every imaginable defeft, and fo hath the authority of a command. And the example of a friend, to whom we are under the greateft obligation, and fo hath in itfelf every poffible motive of generofity and love to engage our imitation. Let us take a general view of it As to his piety towards God, it was truly noble and exalted. The moft (Iriking expreflions of reverence, confidence, fubmifTion, devotion and obedience, ap- peared in the whole of his condudl. He daily converfed with God by his word and works, by prayer and praife, in his retirements and in public and focial acfls of wor- fhip. He carefully eyed the hand of God in every event, and improved all the occurrences of life to the great purpofes of religion. The utmoft abhorrence he ever exprelTed at all appearance of vice and fin, and the Warmeft affedlion and zeal for truth and holinefs. In his Father's will, however contrary to his temporal interefls, he chearfully acquiefccd ; and in his faithfulnefs and goodnefs, amidft the darkeft fcenes of adverfity, he firmly confided. In a word, the glory of God he pur- fued with unwearied ardor and refolution, though at the cxpence of his outward eafe and happinefs, and many times with little appearance of fuccef^. As to focial duties^ need I tell you how prudently, uprightly and benevolently he acquitted himfelf, in the whole of his conduct towards mankind ? Every cha- racter and relation of life he filled up, with the greateft propriety and exaftnefs. Towards his parents he carried himfelf, with all filial reverence, duty and affeflion* « Matt^. XX. 16. * Towards 132 The Dlfficidties attending Religim. Towards his difciples and friends, with all fincerit}', tendernefs and fidelity. And towards his enemies with a patience and forbearance, and yet a fenfibility and fpirit, which exceed defcription. The ftricleft integrity and truth were ftamped upon all his actions j and at the fame time, prudence and difcretion were tempered with all his native fnnplicity and plainnefs. He was ever re- fpeftfdl to his fuperiors, and condefcending to thofe of low efbate. Ever ready to redrefs the grievances of the opprefied, and to fhew compaflion and kindnefs to the afflicted. Ever meditating defigns of general good, and ever vigoroufly carrying them into execution. His drefs, his gefture, his familiar talk, his journeys from place to place, his public difcourfes, his miracles, in fhort all the actions of his life, were uniformly dire(5led to this one point, the doing good. And then his temper and conduEi in regard of himjelfy were no lefs amiable and exemplary. In meeknefs and humility, temperance and fobriety, contentment and patience, fpirituality and heavenly-mindednefs, he flione with unrivalled luilre. Though confcious to himfelf that he pofTelTed a perfedion of wifdom and goodnefs, yet he was of a humble and lowly temper, and his car- riage was free from all appearance of aO^edlation and pride. Senfible as he was of the value and uie of worldly enjoyments, he had a fovereign contempt for them all, in comparifon with the refined pleafures of religion. No offers of worldly wealth or grandeur could tempt him from his duty ; nor could the extremities of poverty or want deprefs his fpirits, or make him dif- contented and uneafy. Amidft the moft violent florms of adverfiry, he flood calm and ferene ; and amidfl the infults of his haughty and cruel enemies, he was un- moved by pafTion or anger. In a word, with the moft unparalleled meeknefs and fortitude, and with the moft conftant afFeftion for thofe in whofe ftead he fuffcred, he met the rage of devils, the frowns of j\iftice, and the terrors of death itfelf — Such are tlie outlines of his character,. The Difficulties attending Religicn^ 133* charafler, the general exprefTions of liis temper and' conduct. Now to follow hitUy is to copy after thl.s his perfc(5l ex- ample. It is, ivith "efpe£l to God, to take pains to come at the knowledge of his will; to converie with him in holy duties, and by the various mediums of intercourfc he hath appointed ; to rely firmly on his faithfulnefs in adverfity, and gratefully to acknowledge his goodnefs in profperitv; to avoid fm as the greateft evil, and to aim iincercly to pleafe and glorify him. As to men : to follow Chrift, is to conduifl ourfelves with prudence and cir- cumfpe6lion, with integrity and truth, with charity and kindnefs j in every relation and charafter of life, and in all our dealings and concerns with one another. And as to ourfelves : to follow him, is to be fober and tempe- rate in the w^t of all our worldly enjoyments ; to be humble and condefcending, when elevated above others by our attainments and fuccefTes -, to be meek and for- giving amidftour provocations to anger and refencment; to be contented with the things which we have, and patient under the afflidions which we fuffer; to mingle chearfulnefs with gravity ; to make religion the grand object of our purfuit ; and in a dependance on the grace of God, to perfevere in our duty to the end. High and noble attainments thefe, and which no mere man hath ever polTefTed in their utmoft perfc<5tion ! Nor can we exped to fucceed in any of thefe inftances of duty, without fuffering many difcouragements in the attempt. Satan, the world, and what is ftill more to be dreaded, our own foolifh and corrupt hearts, will unite their utmoll force to obftrud us in our courfe. Yet if we will be his difciples, it muft be our refolution, amidft: every difcouragement and imperfet^ion, to make it our aim thus tofollozv Chrif. And now having confidered the fcveral duties enjoined in the text, and the difficulties both real and imaginary which attend them j let me aflc, What man who duly weighs thefe things, and by the grace of God enters into the fpirit of them, can have any objeiflion to the K 3 becoming 134 "^^^ Difficulties attending Religion, becoming a difciple of Jefus ? His fervice is moft reafon-*. able, advantageous and honorable. We have every imaginable confideration to engage us to enter upon it, and to animate us in it. His yoke is eajy^ and his burden IS light ^. Nay more than this ; his ways are ways of pleajantnefsy and all Yii^ paths are peace ^. But I fh?ll not enter on thefe things atprefent : they will be the fubjefts of the following difcourfes. In the mean while let us examine ourfelves, whether we are the difciples of Chrift. Is it our concern, in the fenfe our Saviour is to be underftood, to deny or pleafe (furfelves ? to take up the crojs or to ibun it ? to follow Chrifi or the world ? Thefe are interefting queftions. It will be happy if we can make a favorable reply. Be the anfwer however what it may, God grant that henceforth we may be perfuaded, by the alluring influence of divine grace, to make his fervice the objedt of oiir main atten- tion, and mofl chearful purfuit ! 3 Matth. xi. 3Q0 * Prov. iii. i7« DIS- DISCOURSE VI. THE DIFFICULTIES OF RELIGION' SURMOUNTED, PART I. Matth. xi. 30. For my yoke is eafy^ and my burden is light, SO fpake the blefled Jefus in the days of his flefh, when he condefcended himfelf, with his own kind lips, to publifh the glad tidings of falvation. His miniftry, it feems, had met with very ungrateful treat- ment, from thofe very cities wherein moft of his mighty works were done. Chorazin, Bethfaida and Capernaum had not repented of their fms, but obftinately perfifted in unbelief. He rejoices however that there were thofe, even among the mean and illiterate, upon whom the bleflings of religion were bellowed : and, acknowledg- ing the diftinguifhing goodnefs of God herein, he adds. Even Jo Father^ for Jo itjeemedgood in thy fight''. Upon which he takes occafion very explicitly to aflert his own charader, and the important ends of his mifTion -, that fill things were delivered unto him of his Father y and that he was authorized to reveal him and his grace to whomjo- fver hewould^. Agreeable therefore to the commifTion he had received, he applies himfelf immediately to the duties of his prophetic chara6ter, earneftly intreating « Vcr.26. * Ver, 27, K 4 <^^^ 136 The Difficulties of Religion jLtrmounted. fill who labour and are heavy laden , to come to him, to take his yoke upon them^ and to fubmit to his inftruiftion ; afTuring them at the fame time that they Jh all find refi: unto their fouls ^ For, fays he in the text, my yoke is eafy^ and my burden is light. Some think our Saviour here refers to the ceremonial law; and that, as he is fpeaking more immediately to Jews, he intends the advantage of an exemption from that law, which they would obtain by becoming his dif- ciples. And certain it is, that the obfcrvation of thofe rites was a yoke, wliich neither they nor their fathers were able to bear, and from which Chrift did at the proper time releale his followers: wherefore he might be juftly faid on this account to have given them reft. And fmce the new difpenfation he eftablifhed in the room of it, is plain and familiar, and the inftitutions of it few and eafy to be performed ; his yoke might with good reafon be ftiled an eafy yoke. It is certain like- wife that the Pharifees and teachers of the law did, by their vain traditions, unwarrantably add weight to the burden which Mofes had laid upon the people. As therefore our Lord on all occafions, very freely expofed and condemned thefe iniquitous encroachments of ec- clefiaftical power, he might be properly faid in this refpecl alfo, to have given them reft. While at the fame time, the burden he impofed on his difciples was light in comparifon with theirs ; fmce what he required was in itfelf moft fit and reafonable, however a compli- ance with it might expofe them to Ibme few temporary inconveniencies. But, though all this may be included in the text, it does not come up to the full fenfe of it. Something of ftill greater importance is intended. Our Lord had been lamenting the' impenitence and irreligion of the gene- rality of his hearers : and it is but natural to conclude from thence, that when he prcfendy after invites men to come to him, and take his yoke upon them, he means io recompicnd the oppofite temper and practice to that « Ver. 28, 29. he The BificuUies of Religion furmounted. 137 he had been deploring. VvMicrefore by thofe who labour and are heavy laden he muft intend, not llich only who were weary of Jewifli ceremonies and traditions j but all thofe who are tired of the galling yoke of fin, and borne down v/ith the guilt of it, *'' Come unto me^ and *' I will give ycu rejly that is, Bcliev^e in me, and I will " fet you free from the bafe fcrvitude of your lulls, and " from the dread you feel of the divine wrath. Take " my yoke upon you J and ham of me, that is, Bemydil^ " ciples and imitate my example, for I am jneek and " lowly in heart. And through my fervice be on fome " accounts a yoke, and through fome difagreeable cir- ^' cumftances which attend it, a burden -, ytt l\\3.t yoke is " eafy^ that burden is light. Whatever I require of you " is moft reafonable, and my grace will render the per- " formance of it not only pra^5ticable, but pleafant. It " is an f^ fervice, or gracious ^j (as lome render the " word) not hard and fevere, but mild and genllc:. " And as to fuffering for my fake, which may be your " lot, think ir not a burden, or however be affured it is ** but a light burden; for I will give you flrength to " endure it, and will in the end reward your patience and " love with a never-fading crown of glory." What it is to be a Chriftian, or as our Lord here ex- prefles it, to take his yoke upon us, I fhall not flay particularly to fhcw. It hath been attempted at laro-e irx a former difcourfe. It is to believe in Chrifl as our Saviour and Friend, and to fubmit to him as our Lord and Sovereign. It is to rely upon his mediation and righteoufnefs for our acceptance with God, and to make his will the rule of our lives. It is to profefs his doc- trine, to conform to his inilitutions, and if he call us to, it, to endure fufFerings for his fake. Now it is ac- knowledged, confidering the corruption of the human heart, the oppofition of Satan, the intoxicating nature of worldly pleafures, the force of bad example, the contempt in which rehgion is held by tiie gejierality of iTiankind, and many gcher circumftances which might be mentioned i i3S The Difficulties of Religion fur mounted, mentioned ; it is acknowledged, I fay, confidering thefe things, that no fmall difficulty and felf-denial muft attend the lervice of Chrift. Whatever therefore of this fort the figures of a yoke and a burden may fuggeft, or can indeed with any reafon be fuppofed, we will admit. Let imagination, yea even prejudice itfelf, magnify thefe difficulties, and let them in every poffible light. Figure to yourfelves the Chrif- tian in the charader of a foldier, contending with the powers of the world and the prince of darknefs, plunged in all the horrors of war, and fighting his way to heaven through reproach, perfecution and death. Behold him wreftling v/ith fin and knft, with the evil paffions of his heart and the irregular appetites of nature ; by many painful ftruggles bringing under his body^ and by reite- rated blows keeping it in fubjeSfion ^. View him preffing on in the courfe of duty, with all the attention and eager- nefs of a racer ; reaching forth to the things which are be~ fore '', ftraining every nerve, and aiming with unremitting ardor at the prize. In a wordj fuppofe him for once like his Mafler, a man of forrows and acquainted with grief, clad in fackcloth and afhes, befet with fad and numerous temptations, and even denied for a while the enlivening prefence of his God. Still it remains true, that the yoke of Chrifi is eafy, and his burden light. Conr iiderations there are enough to balance every difcourage- ment which hath been mentioned. Thefe confiderations let me now lay before you, and then make fome fuitable improvement of the whole. I. The fervice of Chrift is in itfelf highly reafonable* What one thing hath he required of his difciples, which their judgment and confcience do not upon the moft deliberate refledtions approve, as moft fit and becom- ing } I. He hath commanded us, as hath been fhewn in the former difcourfe, to deny ourfehes, that is, to lay an ^bfolute reftraint on all irregular paffions and appetites, and to that end to forego occafionally fuch gratifications t 1 Cor. ix. 27a * Philip, iii. 13. as The Bificulties of Religion Jwmonnted. 139 as are in themfelves lawful. And fliould not this be done ? Is it not our duty, our inrercft to comply ? Can we hefitate a moment upon the queftion, whether pride, avarice, luft, envy, malevolence, anger and revenge, ought to be foothed and cheriflhed in our breads, or mortified and fubdued ? If they are in themfelves evil, if they are contrary to the exprefs command of God, and if they are hurtful to our own interefls both here and hereafter ; hath not Chrift done right, and approved himfelf our real friend, in preffing this injunction upon us, however difagreeable to depraved nature ? Had the reverfe of this been the cafe, had he required us to give full fcope to our corrupt inclinations, and to gratify them in every inftance which offered j had he, for example, commanded us to be covetous, envious and revengeful, lewd, fierce and intemperate ; fliould we not have had juft caufe to complain, that we were hardly dealt by ? And fince the violence and turbulency of our paflions is fcarcely to be fubdued without the exercife of fevers and prudent difcipline j is it not highly reafonable, yea neceflary on certain occafions, to preclude ourfelves from pleafures, which are in their ov/n nature innocent and good ? If the foldier, eager to obtain the rewards of vi6tor)", muft prepare himfelf for the toils and hard- fhips of war, by a voluntary abftinence from the foft indulgences of fenfe j why fliould it be thought fl:range that religion, which is no other than a warfare with our moft dangerous enemies, fliould oblige the Chrifliian to the like conduct ? efpecially fince his Maft:er hath fee him an example of felf-denial, in regard of the inno- cent and defirable enjoyments of life ; though he fl:ood not in need of thefe exercifes as we do, to prepare him for the work and duty he had undertaken. The pleafure likewife which attends every advantage gained over our fpiritual enemies, and the animating profpeft of that crown of life, which Chrifl; hath promifed to him who is faithful unto death ; may well reconcile us to this part of his fervice, however difficult and painful. Again, 2. Chrift 140 The Difficulties cf Religion Junnounted, 1. Chrifl hath commanded us to take upoiir crojs^ that !S, to endure patiently whatever affliftions may befal uS;, efpecially thofe to which a profefTion of religion may expofe us. From the common infirmities and troubles of life, we have fureiy no reafon to expert the Chriftian characler fhould fecure us. A quiet fubmifiion therefore to them, is equally a di6late of nature and religion. And as to thofe of an inward or fpirltuai kind, they are no juft occafions of offence at the fervice of Chrift ; fmce they are not owing to that caufe, but to others of quite a different nature, that is, to gloominefs of confti- tution, to unbelief, to the confii6b which v/e are necefla- rily obliged to maintain with our lulh, or to the with- drawment of the divine prefence, which is the effe6t of fin, and is defigned alfo as a mean to promote our real good. Thefe croffes therefore it is moil reafonable we fhould bear. And then as to the troubles, in which a faithful attachment to truth, to confcience, and to the intereft of Chrifl, may occafionally involve us, and which is what our Saviour chiefly intends ; thefe owe their exillence, as hath been fhewn, to the malice of Satan and the malevolence of wicked men, and they are overruled by Providence, to anfwer very wife anci important purpofes. It is therefore by no means flrange, that a difciple of Chrift is required to take up his crois. It is fit he fhould* \x is his duty. It is upon the whole his interefl. Does not reafon teach that a lefifcr advantage fhould be fore- gone, when it Hands in the way of a greater ? and that ^s to fuflering, it is better, as our Saviour expreffes it, that one of the members Jhouldperijhy than that the whole body Jhould he caft into hell' ? And though it may fecm a violation of the law of nature, to expofe ourfelves to poverty, reproach and death, when it is in our power to efcapc thofe evils ; yet when the duty we owe to God, our obligations to the Lord Jefus Chrifl, and our own moft important interefls in another world are at flake, %l wxxc lurely the mofl extravagant madnefs and folly, » Matth. V. 29, to The Difficulties of Religion Jurmounted. 141 to iecure to oiirfelves outward eafe and happinefs, yea even life itfelf, at fo prodigious anexpence. Bur, when wc take into view the lupports and com- forts promifcd to thefuffering Chriftian, and the rewards of unutterable blils and glory laid up for him in heaven; the crofs furely is rather to be coveted than fhunned. Verily I Jay unto you :, is the language of Chriil to all his perfccuted difciples, there is no man who hath Uft houfe, or parent Sy or brethren, or "Joife, or children, for the king" dom of God's fake; ivho fhall not receive manifold more in this prefent time, and in the 'voorld to come life everlafling ^. And with all this light and fplendor around us, we well know how to account for thofe orherwife ftrange pafTages of Scripture, wherein we read of tlie primitive Chriftians glorying in tribulation \ To take up the crols then is a mofl reaibnable precept. And fo likewife is that pre- cept, 3. O^ follo'-JDing Chrijl, that is, learning of him, and aiming at a perfect conformity to his will and example. Can it be queftioned whether we ought implicidy to re- ceive his dodrine, who brings with him fuch clear and inconteflible proofs of a divine miflion ? Or whether wc fhould chearfully accept of mercy at his hands, fince in this way it is fo honorable to God, and fo infinitely beneficial to ourfclves ? Can it be queftioned whether fo fair a pattern as that he hath fet before us, ought to be copied ; a pattern which though we cannot fully come up to it, yet charms the heart of every attentive and truly ferious beholder ? Will any one fay that Chrift is an unreafonable or hard Mafter, in requiring us to cul- tivate humility, contentment, patience, mecknefs and love, to feck the good of our fellow- creatures, to make the glory of God the fcope of our adions, and to confider the divine favor as our chief and ukimate felicity ? In like manner. Is there any jull ground to find fault with the inflitudons of Chrift, as being either tedious or trifling? The forms he hath prefcribed are plain and ealy, the figns natural and exprefTive, and the temper '' Luke xviii. 29,30. 1 Rom. v. 3. of 142 The Difficulties tf Religion Jiirmounted, of the heart fuch exaftly as is fulted to our condition as linners, and to the unparalleled condercenfions of his grace as our Saviour. Even a Jew, though the rites of that difpenlation were numerous, expenfive and burden- fome, had no caufe upon the whole to difpute the wif- dom and goodnefs of the great Legillator. How much iefs realbn then hifre we to complain, who are not folemnly required, at the peril of our lives, to bring up our flocks and herds to the altar of the Lord ; but are fweetly allured and perfuaded, to prefent our hearts unto God a living facrifice^ holy and acceptable through Jefus Chrijl'"! The fervice then is in itfelf mofb reafonable. Whence let us now proceed to confider, IJ. Our unfpeakable obligations to him who hath de- manded this fervice of us. The fitnefs of any fervice is itfelf a fufficient reafon for our comphance. But if it be required of us by a wife man, a good man, a man of eminence, a friend^ a relation, a brother, a parent ; our obligations to obe- dience will be hereby greatly heightened and increafed. The very idea of the character which impofes it, will Ibften what might otherwife be deemed an impofition, and give it the pleafmg denomination of a favor, a pri- vilege, an honor. Such is the cafe with refpeft to the yoke of religion. It is itfelf eafyj and more than this, it is not forced on our necks by the fevere and rigorous arm of tyranny and oppreffion, or of ignorance and fuperftition j but by the kind and gentle hand of him, to whom we are infinitely obliged, and who is full of grace and truth''. It is the yoke of Chriflj of him who made us, who upholds us in our exiflence, who gave his life for us J of him, whofe authority, wifdom and goodnefs (land confirmed by unqueflionable evidence. Behold, Chriltian, the adorable Savioufj furvey the beauties of his countenance, contemplate the grace of his heart, refieft on the bounty of his hands ! And then fay, v/hether the commands his lips pronounce, can ever found harfh in your ears, or eyer be ungrateful to your '^ Rotn. xii. i, « John i. 14. inclinations. The Difficulties of Religion furmounted. 143 inclinations. What, O what hath he done for you ? rather fhould I fay, What hath he not done for you ? In all your guilt and mifei / he faw you, he pitied you, he ran to your relief. The blifs and glory he pofTeiTed in heaven could not detain him there — fuch was his love ! — when your redemption made it necefTary for him to defcend thence. No, nor could the direful agonies he had in profpedt, Ihake his refolution, or hold him back from the great undertaking. He bowed his willing neck, and patiently, yea chearfully, for your fak etook the yoke of human nature on him, with all its finlels infirmities. He was made of a womauy made under the law, to redeem you from the curfe of the law, and to intitle you to the adoption offons". On him was laid the heavy burden of your iniquities, and of the fons of the mighty there was not one, either able or willing to help him. He bore your griefs, lie carried your forrows. He plea/ed not himfelf but as it is written, the reproaches cf them that reproached thee, fell on me ^. For you he lived, for you he died, for you he rofe again. For you he now lives in heaven, to fhower innumerable bleffings upon you in your v/ay through this world, and to prepare manfions of glory for you, againft your arrival at that blifsful ftate. And can you, after all the evidence you have of his dignity and glory, difpute his authority to lay this yoke upon you ? Or after all the proofs he hath given of his mildnefs and love, hefitate one moment at your obliga- tions to fubmit to it ? Is not he who requires you to hear and obey him, the Prophet whom the Lord your God hath raifed up unto you '', and in whom are hid all fhe treafures of wijdom and knowledge^ ? Is not he who demands your allegiance and fubjeftion, the Prince who hath obtained your liberties for you at the expence of his blood .? A Mafter who hath too much gentlenefs in his nature to impofe a hard fervice on you -, and a Friend who loves • Gal. iv. 4, 5. f Rom. XV, 3. \ Deut. xviii. 15. • Col. ii. 5. you 144 ^^^ Difficulties of Religion Jimnountcd, you too well, to expect any other office at your Iiands^ but what realbn di(ftates and gratitude approves ? In a word} is he not that righteous Judge, who will of his infinite grace, reward all your labor of love in another world, with a crown of unfading glory ? And now fay, whether thefe confiderations, when im- prefled upon the heart by a lively faith, accompanied with a divine influence, may not well render the yoke of Chrifl eafy, and his burden light. PART IL AS a farther motive to animate us to our duty, it is to be remembered, IIL That when Chrift invites men into his fervice, he means not to leave them to their own flrength. They who enter the lifts with fm and fenle, under the banner of Jefus the great Captain of falvation, fhall not fail to be fupported by him in the heat of the battle. His power is almighty, and he hath promifed it iliall refl upon them. My grace is fuffcientfor thee\ for myflrength is made perfe5iin weaknefs ^ Bleffed prornife ! If it were not for this, how foon fliould we faint and tire in the path of duty ! how foon fiiould we yield to the power and rage of the enemy ! how foon Ihould we fink under the weight of our own fears 1 Difficult it is indeed to fubdue corruptions, which refifting all the reafonings of philo- fophy, have obftinateiy triumphed over mankind. But through Chrifl who frengtheneth usy we can do all thi'ngsK Difficult it is to make' a bold ftand againft the world, its fnares and temptations, its palTions and prejudices. But having him on our fide, who hath faid, Be of good cheaf, I have overcome the world'^, the conqueft will, it muft be eafy. Difficult it is in a word, to fupport the heavy weight of affliiftion, v/hich Pi evidence fometimes judges it neceiTary to lay upon us ; and efpecially to refift unto « 2 Cor. xii. 9- ^ Piiil iv. 13. " John xvi. 33. bloodf The Difficulties of Religion Jurmounted. 145 tloody in the caufe of truth and religion. But cart it ht imagined, that the merciful Saviour will call men td fuffcr for his fake, and when he his done fo, defert them in tlie hour of trial ? Have not fome of the moil timorous of his difciples, ftrengthened by his gl*ace, ap- proved themielves champions on thefc tremendous occa- fions ? The habit, it is true, in which religion at fuch times appears, is by no means pleafing to an eye of fenfe. Nature ftarts back at the fight. The yoke feems hard, and the burden heavy. But faith, that grand principle of religion, when in its full ftrength, can countera6t all the falfe reafonings of fenfe, and convince a man that it is his intereft, in the face of every pofilble difcourage- ment, to follow Chrifl. I might here defcribe particularly^ the various afllfl- ances afforded Chriitians in their duty, and the many fcafonable fupports vouchfafed them under their afflic- tions ; though the fubie6l is too copious to be fully difcufled. When God in his providence appoints them to important and arduous fervices, he often furpriles them widi unexpedled communications of divine grace. How amazingly are the powers of their minds, on fome occa- fions efpecially, ftrengthened and enlarged ! Their breafts lleeled with an uncommon degree of fortitude, patience and conftancy ! And their animal nature itfclf rendered capable of enduring extraordinary pain, fatigue and labor ! So that, blcflcd with a large fliare of the com- forts of religion, and fired with a generous zeal for the glory of God and the good of mankind, we have feen. them furmount the greateft difficulties in their courfe of duty, and perform wonders in the fervice of their Divine Mafter. In like manner as to affli6tions ; what an amazing flow of fpirits have fome Chriftiaris enjoyed^ Rmidft the Icvereft outward trials ! What folid peace and fitisfaftion have they felc in their confciences ! What firm confidence in the providence and grace of God ! And what enlivening profpefts of a future happy im- mortality ! God has put underneath them his everlaft- ing arms, ai^d poured fuch confolations into their breafts, L 9^ 1 46 The Difficulties of Religion furmounted. as have more than compcnfated all the pain and diflrefs, attending their lliarpeft confli6ls with fin and the world. Nor are we without the noblcft encouragements in the word of God, to expecl fuch aids and fupports in the fervice of Chrift. What divine energy is there in theie animating words, di6tated by the love, and confirmed by the faithfulnels of a God ! JVhen thou paffejl through the waters y I will be with thee ; cmd through the rivers ^ theyjkall not overflow thee : when thou walkeft through the Jire^ thou /halt not be burnt ; neither pall the flame kindle upon thee *. Fear thou not, for I am with thee : be not difmayed, for I am thy God : I willflrengthen thee, yea I will help thee^ yea I will uphold thee^ with the right hand of my righteoufnefs '' . Can faith hear fuch promifes pronounced in its ears, without boldly faying, The Lord is my helper'^ ? Did the three Jewifh youths, who fuf- fered fo eminently in the caufe of truth, judge the yoke of religion on this account to be fevere, or its burden intolerable ? JVe are not careful, fay they to the tyrant, to anfwer thee in this matter. If it be fo, our God whom weferve, is able to deliver us from the burning fiery fur- nace, and he will deliver us out of thine hand, 0 King. But if not, be it known unto thee, O King, -that we will not ferve thy Gods, nor worjhip the golden image -which ihou haflfet up \ And what was the iifue ? when they palled through the midft of the fire, they had no hurt ; for the Son of God, whole fervants they were, was with them. Or did the apoftles conceive any ill prejudices againft the doftrine or fervice of their Mafter, becaufe of the extraordinary trials of an outward kind, to which their profeflion expofed them ? JVe are, fay they, for his fake killed all the day long, and accounted as foeep for theflaughter. Nevertlielefs, with what unaffecled chcar- fulnefs do they add ! /;/ all thefe things, in tribulation ^ diftrefs, perfecution, famine, nakednefs, peril, fword, we are more than conquerors through him that loved us^. Which leads me to obferve, * Ifa. xliii. 2. y Chap. yli. 10. ^ Ilib. xiii. 6. * Dan.iii. 16, 17, 18. *• Rom. viii. 35, 36, ^7. IV. That The Dificuhies cf Religion furmounted. 147 IV. That this yoke, this burden has been borne by- many who have gone before us j and having therefore been tried, it is plain it is not infupportable. God has had a people firmly attached to his interefts, and chearfuUy difpofed to his fervice, in every age from the very beginning. A few there were in the old world, who dared to call upon the name of the Lord^ and at a time when the earth was as generally overwhelmed with infidelity and vice, as it afterwards was with the waters of the [lood. There was an Enoch who walked with Gody when all mankind were in confederacy againll God : and a Noah who preached right eoujnejs^ when not one could be prevailed on to liften to his inftruftions. Nor do we find that either of them, uncommon as their dif- ficulties were, fainted in the fervice of their Divine Mafter, or even dropt a complaint, that it was too pain- ful and arduous to be performed. The fubmiffion re- quired of Abraham, when commanded to follow God into a ftrange land, and with his own hands to ofi'er up his only fon, one ihould have been ready to deem moil fevere and impradicable. But a firm faith in the pro- mifed Mefliah, whofe day he faw afar ofl^, and the fight of which made him glad, foftened his heart into an im- mediate compliance with the will of Heaven. Moles likewife, amidfl: all the wealth and gaiety of a fplendid court, and all the alarming frowns of tyranny and perfecution, chcarfully bowed his neck to the yoke of Chrift; chufing rather tojuffer affli^ion 'with the people of God, than to enjoy the pleafiires cf fin for afeafon ; and efieeniing the reproach of Chrifi greater riches than the treajures in Egypt -, for he had refpe^ unto the recompenc: of the reward^. Nor were there wanting innumerable inftances, all through the times of the judges and the prophets, down to the happy period in which Chrift himfelf appeared; ofperfons, who though they enjoyed not thofe diiVin.o:ui{hin2: advantages of knowledge and inlh-utl-ion v/hich we pofTefs, yet having tneir hearts •= Heh. xi. 25, ?6. L % mouldtd 148 The Difficulties of Religion fur mounted. moulded Into the fpirit of the gofpel, had refolutiofi enough in the face of the greateft oppofition, to profefs their faith in theexpefted Meffiah. And how it was during the time he fojourned here on earth, facred hiflory fiifliciently fhews. Every imagin- able difcouragenient attended his fcrvice, arifing frora the poverty of his appearance, the general prejudices which prevailed againft him, and the imperfeft appre^ henfions which were formed of his doftrine ; yet there were a few who faithfully adhered to him amidil all thefe difficukies. And though the clearer light of divine truth, which afterwards irradiated the minds of theie few difciples, did not difperfe but rather increafe that ftorm of perfecution, which had been gathering over their heads j yet their number multiplied exceedingly* So that what is commonly accounted the moft burden- Ibme and painful part of Chrift's fervice, I me.^n fuffer- ing, was by the generality of Chriftians coveted as their higheil honour, and gloried in as their brighteft crown. So readily did they alTent to the truth of what their Mafter had afTured them, That his yoke is eajy^ and his burden light ! And witnelTes without number have arifen, in every age and country where the gofpel has been preached fince that time, to authenticate this facred de- claration. But why need we go from home to colleft evidence upon this point ? Let every man fay, who has felt the power and tafted the fweetnefs of religion (and furely there are yet fome fuch among us) whether the words . of Jefus have not been fuificiently verified in his own experience ? They are true 3 every ferious Chriftian will affirm them fo, whatever painful ftruggles the remains of fm may daily occafion within, or whatever cruel op- pofition he may endure from a wicked world without.— The yoke then is tolerable, fince it has, and fiiill is borne by many, not with patience only but chearfulnef* and pleafure. It is alfo to be obferved, V. In reference at leall: to fome of the duties nnd fufFerings required of a Chriftian, that hard as this yoke may T'he Difficulties of Religion Jurmounted. 149 may at firft: leem, yet being ufcd, it v/iil become more - eafy. I am fenfible that it is not one good aftion or the re- petition of it, which will conftitute a man a real Chriltian, that is, give him a new nature, or make that pleafing to him from which he was before intirely averfe. Yet it is eafy to conceive, how the frequent exercifc of a principle of religion already implanted in the heart, may tend to confirm that principle : and of confequence how the duty or Icrvice to which it impels us, may become more and more agreeable. It (lands to reafon that whatever bodily labor, fatigue or fuffering may attend die difcharge of any duty, it muft by ufe be confiderably leifened, if not intirely removed. For in regard of all thefe external circumflances, the cafe is much the fame in matters of religion, as in the common bufinefs and concerns of life ". Let us put the cafe of one newly converted, and who hath formerly run great lengths in fin. The fmall de- gree of knowledge and experience which fuch a perfon poflelTes, the powerful oppofition he meets v/ith from temptation and evil example, his long cullom in finning, and the fears which through various caufes are apt to arife in his breaft ; are all circumflances, v/hich may very naturally be fuppofed to render fome at leaft of the duties and fervices required of him, peculiarly arduous and painful. If indeed it be faid, that the early dawn of the divine life is ufually diftinguillied by the fpright* linefs and vigor of it ; it is to be replied, that this is chiefly owing to the extraordinary flow of zeal and afi^ec- tion peculiar to tliat period: and therefore does not prove, that the young convert has fewer difficulties to contend with in the beginning, than afterwards. This then being admitted, it is but natural to conclude, that as his views enlarge, and faith takes deeper root in his heart, he will find the path of duty, though ftill llrewed with its difficulties, become more and more eafy. And ** It was Pythagoras's advice to his fcholars: " Optimum vitjc ** genus eligito, nam confuetudo faciei jucundJiEmunj." 1 50 The Difficulties of Religion Jumiounted. this account of the matter is fufficiently countenanced by various pafTages of fcripture. You know how the apoftle John ranks the difciples of Chrift, in the different dalles of little children -^iVid. young men j addrefling the fornricr of thefe chara6lers with all the tendernefs fuiced to the feeble ftate of infancy, and congratulating the latter upon the mighty vidory they had obtained, through the fuperior ftrength with which they were endowed, over the rage and malice of a wicked world *. Nor can we forget how the author to the Hebrews defcribes fome Chriftians, as mere hahes in regard both of their weaknefs and inexperience, nou- riihed only with milk^ and unjkilful in the word of righteoufnejs : while he reprefents thole of longer (land- ing in the church of God, as men fed with ftrcng meat^ and having by reajon of uje^ their fenjes exercijed to dijcern both good and evil'' . From all which it feems natural to infer, that though they are both the happy fubjeds of the grace of God, yet that the yoke of duty and fuffer- ing muft for the moft part, be more tolerable to him who is accuftomed to it, than to him who hatli but newly fubmitted to it. This confideratlon therefore fhould have a farther in- fluence, to reconcile the young Chriftiah to the many difficulties which affault him, at his firfl entrance on the T)vays of religion. To conclude, VI. And laftly, Suppofe the yoke of Chrift ever fo grievous, it is neverthelefs eafy in comparifon with the yoke of fm. And of the truth of this, it will be readily allowed, that they who have made trial of the one and the other, are very competent judges. To the fentence however of wicked men themlelves we may, upon a fair repre- fentation of the matter, appeaL And the verdidl of their reafon and confcience, we have no room to doubt, will be given in favor of religion ; even though the bias of their corrupt and perverfe inclinations, lies direftly the other « I John ii. 13, 14. ' Heb. v. 13, 14. way. The Difficulties of Religion Jurfnonnted. 151 way. Say then, you wlio yield your Jelves Jcrv ants to tin- righteoujnefs, is there any yoke lb galling, any lervitudc fo bafe, as that of fin ? The prince you bow your knee to is more defpotic and tyrannical, than ever was the haughty Pharaoh : and the mailers you ferve are far more fevere and cruel in their demands, than were the Egyptian tafk-maftcrs. They chajlijed the Ilraelites "jjith whips \ but thefe are not content without fcourging your confciences with Jccrpions. What are the wages you receive at the hands of fin and Satan ? Not fuch as you have fondly expefted, real, fubllantial and abiding plea- fure y but fhame, milery and death. Follow yourfelves through the drudgery of vice and fin ; and fay whether the poor brutal gratification of a moment, accompanied with fiitiety and diiappointment, and attended with the moll: bitter remorfe and the mofi: painful reflections, whether this be a reward adequate to all your toils and labors ? How eafy then, when compared with this yoke, is that which the merciful Jefus has framed, which his kind hand lays upon the neck of his difciples, and which by the influence of his good fpirit he enables them to bear? Be it fo that it is irkfome t ) the flefli ; yet it is not galling to the confcicnce. Be it fo that a vain and foolifli world have branded it with infamy and reproach i yet in the account of God and of all wife men, it is truly becom- ing and honorable. Be it fo that it ibbjecfls the Chriftian to outv/ard inconvenience and trouble, and that by reafon of the remains of fin it occafions him many grievous conflifts within ; yet Scripture and experience telHfy, that it is mofl: friendly both to his prcfcnt and his future and evcrlafliinff interefts. Now all thefe things confidcred — the reaf^nablenefs of Chrifii's fervice — the obligations his grace hath laid upon us — the ftrength he promifes us— the example of thofc o-one before us — the advantage arifing from im» proving experience — and the eafinefs of the yoke of Chrifl: when compared with that of Satan — It follows that the difficulties attending religion, are not fo great as L 4 fii) 15? The Difficuhles of Rdigion Jurmounted. fm and fenfe would reprefent them. And thus is our Saviour's affertion in the text, I hope fully and fatisfac- torily eflablifhed. My yoke is eafy, and my burden is lighL PART III. THE rcafonablenefs of Chrift's fervice, and the en- couragements he hath given us amidft all the dif- ficulties which attend it, we have confidered at large. And it now remains that we make fome fuitable im- provement of the fubjeft. First, If the yoke of Chrifl is fo very eafy as hath been reprefented, how is it that men are generally pre- judiced againft it ? Some indeed will fay, that they have their doubts as to the truth of our Saviour's miffion and doftrine ; and that therefore it is not to be wondered at, that they do not become his difciples. To difpute matters with un- believers is not my bufinefs here. Their objedions are for the moft part frivolous and vain j and there is not one of them but hath by various writers been fully and plainly refuted. So that without breach of charity it may be affirmied, that the oppofition which Chriftianity meets, with in the world, owes its exiftence more to the dif- afFedion of men's hearts to the gofpel itfelf, than to their confcientious fcruples about the evidence of it. They have a fecretand prevailing diflike to the fpirit of this divine inftitution, and a bitter and obftinate averfion to its facred precepts and injunftionso And if they did but deal honeftly by themfelves and others, they would acknowledge that the matter lies here — Chrift's Jayings are in the apprehenfion of their depraved nature hardy |nd fo they cannot hear them ^. But you have feen, that what he requires of his dif- ciples is moft fit and reafonable in itfelf, and moft f John vi. 60c falutary The Difficulties cf Religion Jurmounted. 1 53 falutary and beneficial in its tendency. His commands will endure the ftrifteft fcriitiny. Let them all be brought forth to the light, and tried by every polliblc medium, which impartial reafon can luggefr. Let his moll determined enemies afk themlelves this plain quef- tion. Whether, admitting that Chrift is infinitely wife and good, he could have done any other than require his difciples, to deny themjelvesy to take up their crojs, and to folloiv. him ? Or whether, if the matter were reverfed, "he would not have given a clear and undeniable proof, that his pretenfions to a divine miffion were falfe and groundleis ? Whatlhould we have thought of him, had he prefied it upon us as our incumbent duty, to throw the reins upon the neck of our inclinations and paffions, and to allow ourfelves in every vain purfuit, and carnal gratification we are capable of? To renounce truth and confcience, and all that is held facred among men, rather than endure a few temporal evils and fufFerings ? And to follow the principles, cuiloms and manners of the world, in preference to an inftitution, which hath the evident marks of divine authority upon it ? Would this, I fay, have been wile and good ? The powers of dark- nefs might indeed have applauded fuch counfel j and while men greedily fell in with it, they would no doubt have malevolently triumphed in their prefent and ever- lafting ruin. But he who came tofeek andtojave that which was loft ^ preaches another kind of dodrine -, a doctrine which is holy, juft and good, and which unites the glory of God and the real interefts of his difciples in one point. And while he appeals to the judgments and confciences of his followers, for the excellence and utility of his precepts, gives the fulleft proof of the difinterefted and tender companion of his heart, by himfelf bearing the crofs be- fore them, and pouring out his life thereon for their fakes. Amazing goodnefs ! How worthy is he to be loved and obeyed, by all who have any fenfe of duty, gratitude and interefl ? ^ But 1 54 Ihe DifficuUies of Religion Jurmounted^ But from whence do thefe fad and fatal prejudices againft Chrift and his fervice proceed ? They fpring from that one grand fource of all the miferies which this world fuffers, the corruption of human nature. Let any one fit down, and impartially confiderour Saviour's cha- racter and doftrine on the one hand, and the violent antipathy there is in mod men to religion on the other ; and he cannot fail methinks readily to fall in with the fcripture account of the apoftacy of mankind, and the dreadful confequences which have followed upon it. Both prophets and apoftles fpeak one language, The whole world is become guilty before God. They are all under Jin. There is none righteouSy no not one. There is none that iinderjiandethy none that feeketh after God^. And now. Sirs, if you have any convi6tion impreflcd upon your judgments and confciences of the truth of what our Saviour affirms in the text ; let me entreat you, I. To enter into a clofe and ferious confideration of this fad fource of all your prejudices againft Chrift. You acknowledge them to be unreafonable.. And fmce they are evidently the fruit of a vitiated imagination and a depraved will, it is fit' you ftiould be fenfible of the difeafed ftate you are in. The whole need not aphyftcian, hut they that arefick\ Wherefore be perfuaded to con- verfe much with your own hearts ; to obferve attentively the bent and tenor of your defires and affeftions ; and to confider well how all the falfe reafonings of your minds tend to one point, the gratificadon of your depraved in- clinations. Compare this view of your own hearts, with the lively reprefentations given of them in the facred Scriptures, Think much of the deformity and wretchednefs of your condition. Be convinced of the neceftity of a renovation of your nature, in order to your real happinefs. Chrift fays to you as well as to Nicodemus, Te mufi be born again "". And the apoftle aflures you, that they who are in the fiefl) cannot pleaje Cod^. Let it alfo be remembred, that the more deeply *» Rom. iii. 19, 9, lo, 1 1. » Matth. ix. iz. ^ John iil. 7, * Rom. viii. 8. you The Difficulties of Religion Jur mounted. 155 you are fenfible of the obftinacy of your diftafe, the more clearly will you perceive the fuitablenefs efficacy of chat remedy, which divine grace hath provided. 2. Since all thefe prejiidicesj which I have endea- voured to expofe, are finful and groundlefs, take heed how you indulge or cherilli them. Men would not be at fo much pains, to fix the charge of unreafonablenefs and feverity upon religion, if they did not fecretly hope, hereby to get rid of that ftrong piefumption in favor of its truth, which difturbs and galls their confciences. That is their objeft. And it is pofTible, that by an eager atten- tion to the fuggeftions of their own corrupt hearts, and of wicked and profane men with whom they converfe ; they may after a while come to believe, that religion is all a dream. And the effeft of this will be a total in- fenfibility. There will remain no fentiment or feeling, capable of being addrefied or expoftulateci with. And can you conceive of a more dangerous flate of the mind than this ? As you dread therefore the being thus har- dened in infidelity and fm, beware how you countenance thofe prejudices and objedions, which have tliis diredl and manifeft tendency. Be on your guard againft them. And whether they are ftarted by your own perverted imagination, or are tlirown in your way by Satan and his emilTaries, who would gladly retain you in the fervice of fm \ do your utmoft to ftifle them in the birth, or oppofe to them thofe reafonings which you have heard, and which in your Judgment and confcience you acknowledge to be found and good. Again, 3. Pray mightily to God, to fubdue your ftubborn will, and to conciliate your hearts and affedions to his fervice. If you are fully perfuaded that it is your in- tereft to become the difciples of Chrift, this perfuafion in proportion to the ftrength of it, will put vigor and energy into your prayers. And the oppofition it may meet with from carnal afi^edlions and worldly attach- ments, will ferve to convince you more and more of your own weaknefs, and of the need you fland in of the influences of the blefled Spirit. Make it therefore your 1 earneft 156 The Difficulties of Religion Jur mounted'. earneft rcqueft to God, to imprefs upon your minds 9. lively fenfe of the truth, excellence and importance of thole great difcoveries the gofpel makes ; to lay open to your view the deceitful reafonings of your hearts j to fubdue effeftually your llubborn prejudices j and to in- cline you to a cordial and chearful compliance with the divine will. Fall bound as SimonVas in the chains of iniquity, Peter exhorts him to repent and -pray God, if perhaps the thought of his heart might be forgiven him'^. And our Lord himfelf counfels the Laodiceans, intoxi- cated as they were with worldly pleafures and purfuits, to buy of him gold tried in the fire, that they might be rich i and white, raiment y that they might be cloathed^ and that- the Jhame of their nakednefs might not appear ; and to anoint their eyes with ^ye-falvCy that they might Jee"^, O may this counfel of his find accefs to your hearts ! So will you acknowledge from your own experience, not only that his yoke is eafy, and his burden light , but that his ways are ways of pleajantnejsy and all his paths peace °. Secondly, From what hath been faid we fee the ftrong obligations which all thofe are under, whofe hearts are well afFecled to the fervice of Chrifb, to make a public profefllon of his name. It is his exprefs language> Take my yoke upon you '*. Religion is 1 know a perfonal thing, a matter which Jics between God and our own fouls. Yet as there muft, there will be many external expreffions of it ; fo this which I here mention, is of no fmall importance. They who believe the do6lrine of Chrift, ought moil certainly to profefs it : and they who have entered into the fpirit of the gofpel, ought to be found in the practice of its inflitutions. There are rnany powerful motives to ex- cite you. Sirs, to this duty: but it may be there are con-, fiderations of no fmall weight on the other hand, which hold you back from it. Let me therefore attempt to fet them both in their proper light. Your principal diffi- culty is perhaps, * A£ls viii. 22. " Rev. iii. if, • Pxov. iii. 17. f Vcr. 29, I. ThQ The difficulties of Religion furmounte^. i^J 1. The want of a full and clear fatisfaflion as to yout Uprightnefs towards God. A confidcrable difficulty this doubtkfs is. As to tiiofe who would fain perfuade themfelves that they are men of God, amid It many lad and ftrong pre- lumptions that they are men of the world ; the beft advice that can be given them, is to forbear taking all tJiis pains to their own real prejudice. There is in llich cafes little occafion for fufpicion. The matter is too clt.ir. Wherefore their bufmefs is to refle6l on the iiiifcry of their condition, and to confider immediately Jiow it is to be efcaped ^. But I am here addrefllng myfelf to perfons of a dif- ferent complexion, the truly ferious but timorous difciples of Chriih And as to fuch ; it may be naturally in- quired. What kind of fatisfadion do you wifli to have, or do you judge neceffary, to intitle you to the inflitu- tions of Chrill ? Abfolute perfection is not neceflary, nor is it attainable in the prefentlife, as you have already Icen. And as to a certain afTurance of your future happy ftate, however defirable that may be, it is not requifite to denominate you a good man. Befides, it is in the ufe of thofc means of religion, which Chrift hath ap- pointed, and to which I would perfuade you, that i'uch an aflurance is only with reafon to be expecfted. Now the matter upon which you wifli to obtain fatisfa(5lion, is reducible to thcfe two queftions ; What it is that conftitutcs a man a real Chriflian ? And, whether you anfwerto that character r Upon the former queflion you are to be determined by Scripture. And Scripture clearly teaches, that he and he only is a genuine dif- ciple of Chrift, who believes the record which God hath given of his Son ; and convinced of his guilt and mifery, embraces the promife of life and ialvntion through him. The effcdt of which will be a folemn renunciation of the bafe fervitilde of fin, a cordial de- ^ Ti; iTTOnoiaj ytt'\», viotcl* ffKti'm7» ti ^i."" #fa;^G^»a» ; Ecquis fufpi- cionis ufas eft> cum quid fieri oportcal coDfidcrare prxfto i\\.i Marc. Anion, lib. X» iiro 158 The Difficulties of Religion Jurmounted. fire and aim to refemble and plcafe God, and a deliberate preference of the joys and pleafures of religion, to all the gratifications and emoluments of the prefent life. And for fatisfadion upon the latter queftion. Whether this be your chara6ler ? You muft fearch your heart and try your ways. Examine yourfelveSy fays the apoflle, whether ye be in the faith ^ Let every man prove his own work, V/hatfoever a manfowethy that jh all he alfo reap. He whofoweth to hisfleftj, Jhall of theflefh reap corruption j hut he who foweth to thefpirit, pall of the fpirit reap life everlajiing^. Now as in thefe inquiries, it behoves you to be fiddly impartial; fo you ought not to diftrefs yourfelf with fufpicions and jealoufies, which are un- reafonable and groundlefs. And fuch are all thofe which arife from infirmities and fms, which are common to other good men as well as you ; and which you daily and mod heartily confefs and lament before God. Da not haftily conclude from them, that you are infmcere. Your earneft v/ifh and endeavor, to deted all the latent leeds of hypocrify in your bread, is a fair proof of your iiprightnefs. Confider well the prevailing defires of your heart, and the general tenor of your condud. And a due refledion on them, accompanied with your fervent cries to God for the enlivening beams of his favor and love, will be likely in a good meafure to clear up your doubts upon this interefting queftion. If then you have chearfuUy and deliberately chofen Chrift for your Saviour and King, fear not openly to acknowledge yourfelf his fubjed and fervant. Con- fcious that you lay the whole ftrefs of your everlailing Interefts upon his mediation, and that it is yoar aim to conform to his will ; you may, without incurring the guilt of prefumption, take place among his followers. He would not have left it in charge widi his difciples, to receive fuch into their number who are weak h faith ^ ; if he had not of his mercy received and acknowledged them himfeif Nay, the devoting yourfelf to his fervice, ^ ? Cor. xiii. 5, • Gal. vi. 4, j, 8. * Rom. xiv. i. amidft The Difficulties of Religion Jurmounted, i^% amldft many difcouraging doubts and fears, will itfelf afford a noble evidence of the fincerity of your love, and the genuinenefs of your faith. And now this dif- ficulty removed, you have (till another, which not a little diftrefics you ; and that is, 2. The dread of apoftacy. " Should I take Chrlfl's <' yoke upon me, and after a while, like fome others, " grow weary of it; fhould I call myfelf his difciple, '^ and by and by ivhen tribulation or perjecution arijeth be- " cauje of the word^ be offended"^ ; Ihould I openly re- *^ nounce the world, and afterwards overcome by its *' temptations, fall into fcolijh and hurtful liiftsy which " drown men in perdition and deflru^ion"^ : how deplo- *' rablc will my condition be! — my Mafter diflionored! " my profeflion difgraced ! my feilow-difciples grieved ! " and my own condemnation aggravated beyond that " of others ! Should this be my unhappy cafe, // had *' been better for me not to have knozvn the way cf righ- *^ teoufnefsj than haz'ing known and profeiTed it, thus to *' turn from the holy commandment delivered unto me^." But to this it is to be replied. Admitting that there is danger of your apoftatizing, tkis confideration does not alter the ftate of the queftion refpecling your duty. If you are a real Chriftian, as you hope and truft you are, you are bound to follow your Mailer in the practice of his inftitutions. His command is obligatory on all who believe in him. There are no reltriftions in favor of thole who are prelTed with extraordinary apprehen- fions or fears of this nature. As therefore the fcrvice is to be undertaken, the difficulty and expenfivcnefs, yea the hazard of it in your view of the matter, ought by no means to deter you from it. Befides, if this cxcufe is to be admitted in one inftance, it is in another. And in that caic, fince there are no real Chriftians but have their fears and jcaloufies of themfelves, there would be jio profclTors of religion at all. And what a ftrange circumftance would this be ! that Chrill fhould fet up * Matth. xlil. 21. »2Tim-vi. 9. "aPet. il. 21. Ikis iSo The Difficulties of Religion fur mounted, his ftandard, and that even his friends fliould none of them come in to it. Again, it is to be remembrcd that this diffidence of yourfelf, provided it is held under proper reftraints, is a confidcration greatly in your favor ; and will prove a means to fecure you from the danger yoii apprehend. Can there be an inftance produced, of one who harii in this temper of mind enlifted under the banner of Chrift ; and who hath afterwards deferted his colours, and be- trayed the caufe \ Take courage therefore, O timorous difciple of Jefus. Bid defiance to all unreafonable fears. Many a foldier whofe heart hath trembled at the onfet, hath behaved valiantly in the heat of the bactle. You have heard alfo that Chrift does not invite perfons into his fervice, and then leave them to their own ftrength. He hath more tendernefs and compaflion, I may add, more truth and juftice than all this. No. Your Captain goes before you, throv/s himfelf into the hotteft place, and where the danger is the greateft. Nay, I may add, he hath fo laid his meafures, and provided in fuch a manner againft every kind of ftratagem, furprize or affault, that they who are heartily engaged in his in- terefts may be afTured of vidory. Can you then call to mind what he hath endured for your fake ? Can you re- fled how deeply he hath interefted himfelf, in the fuccefs of your feeble attempts in his fervice ? Can you believe the many exceeding great and precious promifes he hath made you, and which he is as able as he is willing to fulfil ? And can you, in a word, realize the glory which fliall fliorrly crown all the conflids of this your militant ftate ? — and not chearfully embark in his fervice — not moft readily bow your neck to his yoke ? But there is another kind of objedion, I fhould rather call it excufe, to be removed. And an excufe it is which refleds great difhonor upon thofe who make it ; if indeed charity will allow them to be the real friends of JefuSi It is this, 3. That the pofitive inftitutions of Chrift are matters of trifling importance, and may be difpenfed with, at Uttk The Dijiculiies of Religion Jurmomted. \6l little or no hazard to a man's prefcnt or future interefts. Strange ! the inftitutions of Chrill of trifling importance ? — Blulh, Chriftian, that ever fuch a word fhould drop from your lips ; or fuch a thouglit arife in your breaft. To look upon them as necefTary to falvation, is indeed to affront the charafter of Chrift as a Saviour, and to undermine the fundamental principles of his gofpel. And to fubftitute them in the room of thofe weightier matters, faith^ mercy and judgment, is to a6l the part of the corrupt and fuperftitious Jews, which our Saviour fo highly cenfured. But it does not thence follow^ that they are of little or no moment. Both the manner and the ends of their appointment, if duly confidered, fuffici- endy evince their utility and importance. It was on the very night he was betrayed our Lord in- llituted the holy Supper, folemnly requiring his difciples to do this in remembrance of bim^, and leaving it in charge with them, to inculcate the frequent obfervation of it through every future age *. And it was upon the memorable occafion of his afcending up into heaven, he commifTioned his apollles to go teach all nations, baptiz- ing them in the name of the Father, the Son and the Holy Ghoji J at the fame time giving fufHcient intimation, that he meant to extend this commifTion to all fucceeding minifters, by adding his gracious promiie, Lo I am with you alzvay, even to the end of the vjorld ^. Nor Ihould we forget the declaration, which immediately follows his commiOlon in another Evangelift, He who bclieveth, and is baptized, jJjall befaved ; but he who beliei'eth not, flmll be damned^. By his connecting baptilm with faith, in the former clauie, he plainly forbids our treating that in- llitution with indifl^crence : and by his omitting it in the latter, we are taught not to lay an undue ftrcls upon it, as necelfary to falvation. To which it mull be added tliat tlic nature and intent of thcfe facred rites, as tney arc explained in the New Teilament, clearly prove them '^ Lukex.xii. iq, 20. * | Cor. xi. 26. ^ Matth. xxviii. 19, 20. « jVj^rk svi. x6. M "to i6i The Difficulties' of Religion furmounied. to have been defigned, not only as public tells of our love and obedience, but as means to promote our com- fort and edification. What then is the fpirit of tlieir reafoning and condufb, who can allow themfelves in the negleft of Chrift's in- ftitutions, under the vain pretence of their being of trifling confideration ? Forgive me if I fay, you do in efFe<5t difpute the authority, or however cenfure the wifdom and goodnefs of Chrifb. You deprive yourfelf of one evidence at leafl of your fincerity. You ftand excluded, by your own confent, from the natural and appointed means of improvement in religion. And in- ftead of aiding and promoting the intereft of the Re- deemier, you by this ftrange conduft greatly difcourage and weaken it. And now I afk, Do not thefe confide- rations give you real pain ? They will I am perfuaded, if your affedlion for Chrifb is fmcere and genuine. Call up to your view the infinite obligations, which his un- paralleled goodnefs hath laid upon you. And then fay what charadbers of difmgenuity and bafenefs your conduct will merit, if fname or (loth,, or this unreafonable pre- tence 1 have been expofmg, Ihoiild any longer prevail to hold you back from your duty ? Tpiirdly, I have now only to addrefs myfelf in a few words to thole who have taken Chriji's yoke upon then?, and are enrolled among his followers. Your honor and privilege, my friends, is very great : far greater than if you were the difciples of the wifeft man, or the lervants of the mofl powerful prince on earth. It is by falle meafures we too commonly make our eftimate of what we call real happinefs and glory,, Tiie wealth and grandeur of the world ftrike our ima^ gination, and the opinions and cuftoms of mankind govern our inclinations and purfuits. But when the vail of fenfe is drawn afide, and faith prefents to our view the adorable Jefus arrayed in all his infinite per- fe6bions; what amazing fplendor does the majefty of his chara(5ber reflecTb on the meaneft of his followers ? Myriads of happy fpirits furround his throne ; and thev ail The 'Difficulties of Religion Jurmounted. 1 63 all account it their chief felicity to contemplate his ex- cellencies, and their highefl honor to obey his com- mands. Who would not wifh then to make one in the number of his retinue ? This is your diftinguifhino- privilege. And whatever circumftances of poverty or afflidion may attend your outward condition, if he owns you for his difciples, and you bear any refemblance to him ; there is more real dignity in your charader and profcflion, than the proudefl monarch can boafl of, who is a flave to fm and fenfe. Angels congratulate you — good men love you — even the wicked themfelves on fome occafions revere you. Need I after this fay ? Be not afhamed of the yoke of Chrift — You are not. It is your higheft honor -, and with the great apoftle you cheerfully join iffue, Gcd forbid that I Jhould glory, fave in the crojs of Chrijl^. On the other hand, need I caution you to beware, how you , difgrace your profelTion by an unfuitable temper and condud ? It is your dread : keep in mind therefore the obligations which Chrift hath laid upon you, and your voluntary engagements to him. His interefts and yours are united : by the love therefore you bear to him, and the concern you feel for your own happinefs, be per- fuaded to ftand at a diftance from fm. You have named the name of Chrijt ; depart therefore from all iniquity '. You are the expedants of a better world ; be not therefore conformed to this ^ You are children of the light ; have no fellowfhi-p with the unfruitful works of darknejs ^. Neither be you weary of the yoke of Chrift. There are circumftances, as you have heard, which do fome- times make it painful. Afflidions of various kinds you muft exped: to meet with; and animal nature is not always in a like capacity to bear them. Many aftive fervices alfo are required of us ; and the want of a lively temper of mind, will fbmetimes render them ^ Gal. vi. 14, • 2 Tim. ii. 13. ^ Rom. xii. 2. < Eph.v. 8, il. M 2 rather i54 The Difficulties of Religion furmounted. rather tedious and irkfome. But be careful amidft alf that you indulge not an unkind thought of your Mailer, or of his fervice. Cultivate a fincere and cordial love to him ; and this will make you fuperior to every dif- ficulty and difcouragement. It is happy to be able to fay, after having tried his yoke, / love my Mafter^ I will not go out free ^. Maintain daily communion with him ; and this will put life and vigor into your obe- dience. If ever there was a time, when Peter was tempted to think hardly of Chrift's yoke, it was when he followed him afar off'\ Neutrality in religion is dan- gerous. The very firft fymptoms of it are therefore to be watched and dreaded. Call to mirid the many en- livening exhortations of God's word -, and confider v/ell the examples it fets before you. And pray earneftly for divine grace to enable you to perfevere. To conclude. Amidft all the fatigues and forrows of the prefent life, and which attend the faithful difcharge of your duty; be comforted with the joyful profpedl of a future happy immortality. There remaineth a refi for the fee fie of God^. You fhall efe long ceafe from your labors, and receive your reward. Your Mafter endured the crojs^ and defpfed the flmme 'y and he is v\ovfJet down en the right hand of the throne of God\ And he hath promifed that they who fuffer 'cvith himy fhall reign with him "" ; and that where he isy there his fervant fhall be alfo "« O happy day, when you fhall arrive at your home ! and Chrift rfiall himfelf Welcome you thither, with thole kind and tranfporting words. Well done, good and faithful fer- i^ant, enter thou into the joy of thy Lord °. *•' Exod. xxi. 5. ' Matth. xxvi. 58. k Heb. iv. 9, ' Chap. xii. 2. » 2 Jim. ii. 12. " John xii. 26- « Mat;h. XXV. 21. DIS. DISCOURSE VII. THE PLEASANTNESS OF RELIGION. PART I. Prov. iii. 17. Her ways are wap of pleafantnefsy and all her paths are peace. COULD we convince men that the fervlce of (Thrift is not that uneafy yoke, that grievous burden, which through the prejudices of corrupt nature it is generally underftood to be, it were methinks a confiderable point gained. This however hath been attempted s and I would hope, through the blefling of God, not without fome fuccefs. But muft we flop here ? Is it the only commendation of the religion of the heart, that it will do no one any real harm ? To fuppofc this were furely to do it great injuftice. Q ! no. There are divine, fub* flantial and durable pleafures attending the experience and practice of it. To prove this will therefore be our prefent bufmefs. And if we are fo happy as to be fully and cordially perfuaded of this mod certain truth, we cannot fail of being captivated with its charms, and fo becoming willing converts to its facred didates. That Solomon is here fpeaking of ferious religion is beyond all doubt. Nor is it without good reafon that he gives it, in the preceding verfes, the denomination of JVi/dom, agreeably to his own character, and the pro- M J fcfTcd 1 66 7he Pleajantnefs of Religion. felTed defign of this book of Proverbs ^. For If there be fuch a thing as wii'dom in the world, that furely has the beft claim to this defcription, which gives us the cleareil apprehenfions of God, his nature and perfec- tions ; which leads us into the moft intimate acquaintance with ourfelves j which inftru6ls us wherein our true in- tereft lies; and which marks out to our view the path to life and blelTednefs. Now the wife man pronounces him happy ^ who finds this Wijdom^ and who gets this Under - fianding; afluring us that it is a prize infinitely more valuable than7?/'u^r or goldy than the moft precious rubies y or any of the delights of fenfe whatfoever. Length of daySy fays he, is in her right handy and in her left hand riches and honor '^. To which he adds in the text, Her ways are ways of pleafantnefs y and all her paths are peace. By the ways and paths of wifdom is meant the whole of religion, both the contemplative and pra6tical part of it. And each of thefe is peaceful and pleafant. So they are declared to be by the unerring word of God, and fo they have been found to be by the experience of the wifeft and beft of men. Great peace have theyy fings the pfalmift with a chearful note, who love thy laWy and nothing fhall offend them \ And with him the beloved difciple of Jefus readily joins concert, when he tells us, that its commands are not grievously that is, they are pleafant and joyous. But before I come to illuftrate this chearful and animat- ing truth, I muft juft obferve that the text is not to be taken fo reftri<5tively, as if every good man were a per- fe6lly peaceful and happy m.an ; or as if the ways of religion were all of them fo eafy and pleafant, as not to admit of any circumftance which is difagreeable and irkfome. The reverfe of this is too plain a fad to be difputed, and hath been acknowledged and accounted for in a former dilcourfe. Perfe6l happinefs is not to be enjoyed here : nor is it poftible it fhould, confidering x\\t prefent imperfed and depraved ftate of things. The P Chap. i. I — 4. ' Ver. 13 — 16. ' Pf. cxix. 165. * I John V. 3. beft The Pleojantnejs of Religion. 167 befl of men mud needs feel fome painful fenfations withinj from that continual ftruggle between grace and corruption, which ever prevails in thrir brcafls. And as from a fhridl obfervation of themfelvcs, they find daily occafion for humiliation before God j they cannot but on that account endure a degree of anxiety and diftrefs, though not all that gloominefs and dcfpondency which is the fad fruit of unpardoned guilt. And then the outward difappointments and trials to which they are liable in common with others, muft be a fource of at lead fome inward affliction i fince religion does not diveft them of their paflioiis, or make them infenfible to external things. To which it may be added, that God himfelf is fometimes pleafed for wife ends to with- hold the enlivening influence of his grace : and when thus a dark cloud fpreads itfclf over all their pleafant experiences, it is not to be wondered at that they are in trouble. But in neither of thefe inftances is religion itfelf, ftridlly fpeaking, the caiije of forrow ; though by reafon of the corruption of human nature, and the un- avoidable connexions of the prefent life, it is the occa- fion of it. And as to thofe Chriftians, if fuch there be, who always wear a mournful countenance ; the greater part of their uneafmefs is to be imputed either to naturaj confl:itution, or elfe to miftaken notions about religion itfelf. Now thefe things confidered, the difficulty with refpedl to the obfervation in the text is in a good mealure re- moved. And after all, though it v/ere admitted, that fome of the ways of wifdom are rough and unpleafant, yet this would by no means difprove the general truth of Solomon's maxim ; fmce moil proverbial favings will admit of fome particular exceptions, and the plain meaning of that before us is, that it is the natural ten- dency ot religion to make men peaceful and happy. We will now therefore proceed immediately to the illufl:ration of this argument, which we Ihall do by fhew- Ing, that the knowledge and experience of religion hath a mighty effedl, M 4 I. To i68 The Fleajantnejs of Religion. I. To remove the principal caufes of difquletude : and, II. To minifter the higheft occafions of joy and plea- fure. We are here fpeaking of the mind, which is on all hands acknowledged to be the chief feat of happinefs and pleafure. If that be eafy and chearful, it is not of elTential confequence what our outward circumftances may be. How then, I. Is religion adapted to remove the principal caufes of inward uneafmefs ? Now thefe are reducible to three heads ; — doubt and uncertainty — guilt and fear — and that diforder and rejilejfnejs offpirit, which arifes from the pre- valence of turbulent and ungovernable paflions. I. Doubt and uncertainty. This every one knows, who hath been at all converfant with himfelf, is an occa- fion of much anxiety and trouble. Whatever be the affair we are thoughtful about, while the mind remains in fufpenfe, it muft needs be unhappy. And its un- happinefs will always be proportioned to the importance of the objed. Now the great principles of religion, which have for their objed the well-being of mankind both here and hereafter, are furely of all other matters the moft important. And of confequence whilft the mind is doubtful of their truth, it cannot but be exceed- ingly perplexed and uneafy. Some indeed are fo ftupid as to trouble themfelves little, if at all, about thefe things. Whatever peace therefore they may fondly boaft of, it is the fruit of ignorance and infenfibihty. Yet there is, I fuppofe, hardly a mian to be found, but is at one time or other prefled with fome fuch queftions as thefe — Is there a God that judgeth in the earth ? — Am I accountable to him ? — Will my foul cxift in another ftate after death ? — By what mealures v/ill future happi- nefs and mifery be difpenfed to mankind.^ Thefe quef- tions, and others of the like nature, will frequently arife in the thoughtful breafl, and at certain feafons force themfelves on every mind. But Hje Pleajanlnejs of Religion. 169 But whilll: they remain queftions, that is, uhilft the judgment is at any lofs to determine upon tlieir truth, or is diiruaded through the violence of depraved pafTions, from pronouncing decifiveiy concerning them, a man cannot fail of being unhappy. Whilll: confcience fpeaks one thing, and the inclinations another; whilfi: reafon and Scripture affirm, and fcnfeani fin deny; whilll the man knows not how to withhold his alfent, and yet un- willing to yield, pre firs ^\-<:ry little objedlion into the fervice of unbelief; whilll I fay this is the cafe, how great mull be the perturbation of his mind ! He neither believes, nor yet dilbelieves. He is bewildered with doubts, perplexed with uncertainties, toffcd from one extreme to another; and in fliort, like the dove which Noah fent out of the ark, finds no ground on which to reil the fole of his foot. Now the knowledge and experience of religion fets a man in a good meafure free from thefe anxieties, allays this ferment in his breall, fettles his liope on a fure foun- dation, puts an end to thefe continual druggies, and le- ftores an agreeable compofure to the mind. They who are fond of improveincnts in natural knowledge, are Icnfible enough how pleafant the tranfition is from doubt and uncertainty on any point, to full and clear evidence. But the pleafure here is fo much the greater, as the ob|e Ifa. XXXV. 8. <= Ifn.. xxxiii. 16. <* Ih- xxxv. 6, 7. * Jk*i". cxix. 54. ' Rom. vi. 22. Wifdom, The Plea/ant nefs of Religion. iqi Wirdom, findeth life, and fjall obtain favor of the Lord. But he -whofimicth againfl me, ivrcngcth his own foul : all they who hate me love death ^. 3. It we are any of us acquainted with the ways of AVifdom, how thankful fhould wc be to that kind and flciJful hand, wliich hath led us into thefe peaceful and pleafant paths ! The traveller who hath mined his way, and is in danger of being loft, feels no fmall joy at the fight of a guide ; nor can he be enough grateful to the friendly ftranj^^er for conducting him lafe, through an eafy and chearfijl road, to the place whither he is going. What fentiments then of love and gratitude Ihoiild ppf- fefs our breafts, when we refled: on the kind and feafon- able interpofitions of divine grace in our favor ? We had not only milled our way, but were going down heed- lelsly, it may be prefumptuoufly, tlie path which direftly leads to deftruction. In thefe fad circumftances did the blelTed God pity us ? Did he by his providence, by his word, and by the gracious influence of his Spirit, ftop us in our career, convince us of our danger, point out the way to happinefs, and guide our feet into it ? Have we found it a plealant path ? Has he vouchfafed us his prelence and company therein ? And are we in hopes ere long of arriving at the celeftial city, and there en- joying perfeft and endlef. felicity ? O whatpraifc is due to his free and unmerited goodnefs ! Free and unmerited I call it i for fuch we fhafl readily acknowledge it to be, when we reflc6l on our own folly and perverfenefs, when wc caft our eyes on the miferies of thofc wjio are yet in their fms, and when we confider the amazing price of our redemption, and tlie various means by which we are formed and prepared for future happinefs and glory. Blefs the Lord, O my foul, and forget not all his benefits. IVho forgiveth all thine iniquities : who hcaleth all thy dif- eafes. Who redeemeth thy life from defiru^icn, who crowneth thee with loving kindnefs and tender mercies \ IVho maketh thee to lie down in green p aft ures ; who leadeth I Pfov.viii. 35. 3i,. j» pf.ciii. 2. 3,4.. thee 192 The Tie ajantnefs of Religion. thee befide the Jl ill 'iicaters\ and guides thee in the -paths of "peace and right eoufnefs^ fcr his name's fake \ 4. Let us fee to it that we forlake not thefe paths, which we have found to be thus chearful and pleafant. Indeed it is hardly to be imagined that they who have enjoyed the comforts of religion, will ever deliberately confent to part with them on any worldly confideration v/liatever. Whofoevcr drinkcth of the water that I fhall 'give himy fays our Saviour, fljall never thirft^. His eager and criminal guft for the things of this life will be in a good degree fubdued. And having drunk and re- lifhed the old wine, as it is el fe where exprefTed, he zvill net flraightway defire ne-zv : for it vvill ever be his fettled judgment, that the old is better ^ Yet many tempta- tions will arifc in the courfe of our profeffion, to divert our attention from the interefting concerns of religion, and to pail our appetite to its joys and pleafures. As we pafs on our way, Satan and the world will ufe their iitmoft efforts, to draw us ao;ain into the paths of vanity and fin. And what t'.irough the corruption of our own hearts, and the depreffion of our animal fpirits on fome occafions, we fhall now and then be put to a fiand to know what to do. It is therefore of great importance, that we are upon our guard againft all thefe affaults of the enemy. To that end let us endeavor, by frequent reafonings with ourfclves, and by maintaining daily com- munion with God, to get our judgment and experience dill ir.ore and more confirmed in this grand leading point, on which I have been difcourfing, That the ways cf wifdoyn are ivays of pleafant nefsy and all her paths peaiW Thus obilinately fixed in our attachments to re- ligion, and thus feeling the comforts of it at our hearts, wc fi-jali not be eafily moved from our ftcdfafbnels. But like the Samaritans we fhall be able to fay, No-zv ive believe y not becaife of the faying of this or the other pei Ton : fur ive have heard and converfed with him cur- Jehes, and knozv that this is indeed the Cbrifl-, the Saviour ' i'.'. wili. 2, 3< ^ Johniv. 14. ^ Luke r. 39. The Tkafanltiefs of Religion. ' 1 93 of the ZiwrU"*. Let us alfo make it our fervent and conltant rcqueft to him, who firll led us into the paths of righteoulnels, to guide and guard our fteps tiiercin. 5. And laftly, If the way to Jieaven is fo pleafant as hath been reprefcntcd, let us think, and frequently think with ourrelves, how pleafant the country mull be to which it leads. It is not in my power fully to defcribe it, or in yours to frame an adequate idea of it. Eye hath notfeeH, nor car hcardy neither have entered into the heart of wan^ the things "Juhich God hath prepared for them that love him ". Peace of confcience, a fenfe of God's favor, fiith in his good providence, communion with heaven, and the hope of eternal life, are fources of real comfort to the Chriftian in his way through diis world. But O how will they be refined and improved when he gets to that better world ! While we are palfing on to- wards our home, we are not without our refrefliments and pleafures. Even the fervices themfelvcs which are required of us, however painful they may feem, bring their own reward with them. And though we may now and then be greatly dejccbed and caft down ; yet at other feafons our hearts are revived and comforted. It is })leafant, fatigued antl weary as we may fometimcs be, to drink of the didant flreams of that river zvhiih makes glad the city of God ; to talle of the grapes of Efhcol ; and from mount Pifgah to take a view of the good land. It is pleafant to convcrfe with our guide about the way we are led, and the country to which we are going"; and to join with our fellow-travellers in the chearful fongs, with whieh they entertain one another in the houfc of their pilgrimage. It is pleafant, in a word, to anticipate the joys of heaven, and by faith and liope to tranfport ourfelves for a while to that blifsful place. But O what are thefe comforts, what arc thcfe plea- fures, when compared with thofe refei-vcd for the weary j)iigrim when he is got to his journey's end! There re- m^ineth a reji for the people of God". In my Fatber*s ■ John iv. 4z. » I Cor. ii. 9. • Ilcb. iv. 9. O hcKfe, 1 ^4 2^'? Pleafanhiefs of Religion, houfey fays Chriit, are many man/tons: I go to prepare a place for you p. The ranjomed of the Lord Jh all return and come to Zion with Jongs y and everlajiing joy upon their heads; they Jh all obtain joy and gladnejsy and Jorrow and Jighing Jhall flee away '^. What inconceivable pleaflire will they feel, from the hearty welcome which the Lord Jefus Chrifl, and his attending faints and angels, will give them ! What infinite fatisfa6lion, to find them- felves inftantly relieved of all their complaints ! And what rapturous joys, at the profpeft of thole delightful and improving exercifes of friendfhip and devotion, in which they are to be for ever employed ! They are at home. O blelTed ftate ! The country is fair and fruit- ful. The inhabitants are all holy, peaceful and happy. God himfelf dwells among them j and in the enjoyment of his favor and prefence they poffefs a never-ending duration of blifs and glory. So fhall they ever he with the Lord. Wherefore comfort one another with theje words ' . * Johnxiv. 2. ^ 1 Ifa.xxxv. lo. *" i ThelT, iv. 17, it. DIS< DISCOURSE VIIL THE FRUITS OF RELIGION. PART I. Rom. vi. 22. Te have your fruit unto bolinefs. TRUE religion, V/herevcr it prevails, infufcs a cer- tain vital heat or energy into the foul, which fails not to produce Ibme fubftantial effcifls in a man's temper and condudl. It is however to be feared, that too many millake the unhallowed flame of mere natural pafTion, for this living principle of divine grace. Their imagi- nation is pleuled, and their arTcclions warmed i and fo they inftantly conclude themfclves men of rcHgion. But alas ! the genuine fpirit of thofc truths for which they profefs fo high a regard, is overlooked and forgot: and their zeal, hke a flaming meteor, having for a while drawn the attention and wonder of all around them, fuddcnly expires in perpetual darkncfs and oblivion. Or if their pretenfioris to religion do not tliu^ quickly vanifh and die away ; perhaps other confequences follow, which are Hill more fital and dangerous. When the tumult of their pafiions is fomewhat lubfided, and tiiey arc pre (fed w-ifh the urility and importance of real l;olinci"s ; they begin coolly to perfuadc themfclves, tliat a profclnon of the gofpcl may confitl with their lu(h. Until at length it becomes a fettled point with them, that they may be O 2 allowed t^6 TJje Fruits of Religion. allowed to fin — horrid impiety ! — becaufe they are not under the law, but under grace. Such kind of perfons there were in primitive times j and this their unnatural abufe of the gofpel the apoftle expofes at large in this context. Nor is it a little re- markable, that the manner in which he combats the falfe reaioning of thefe merr, while it lets their perverfe- nefs and ingratitude in the moft ftriking light, furniflies a ftrong prefumptive evidence in favor of the do6lrine of grace. Shall we Jin lecatije we are not under the laWy hut under grace" ? As if he had faid, "The conftitution *^ of the gofpel is'fuch, that it may feem at firft view '^ as if it countenanced fin. Men of corrupt minds " may turn the grace of God, fo amazingly difplayed " in the free pardon and juflification of a fmner, into '^ licentioufnefs. But be afliired this is not the fpirit, " the tendency of that dodlrine, which you have been " taught ; nor will it admit of any flich conclufion. " So far from it, that this very confideration of your not " being under the law, but under grace, is a reafon why " fin fhould not have dominion over you." Nor does the apoftle content himfelf with this general reafoning upon the matter -, but appeals to the religious affedlions of their hearts, in fupport of his argument. They had felt the powerful influence of the gofpel, to move them to obedience ; and fo had approved themfelves real Chriflians, men of found and genuine religion. Whereas ye were thejervants of fin , ye have obeyed from the heart that form of do5frine which was delivered you -y and fa being made free from fin ^ ye became the fervantT of right e- oufnefs\ And then reminding them of the miferable fruits of that obedience they had formerly rendered to fin, tvtnfjame a.nd deaths he tells them in the text, the cafe was now happily altered ; for being delivered from the . dominion o{ fin, and become fervants to God, they had- thiir fruit unto holinefs, and the end evcrlafiing life. • Vcr. 15. » Ver. 17, 18. Ifhc? The Fruits of Religion. \(fj The metaphorical phrafe o{ having fruit or uearing friiitj when applied to the aifliom of men, evidently fuppofes a certain principle from whence thole adlions proceed, and -which gives them their true and proper denomination in the fight of God. Now as in the general, there will be a correfpondence or fimilarity be- tween the one and the other ; lb the conrfe or tenor of a perlbn's life, is reprefented in fcriptiire, as the bell index of the ftate of his mind. Uj)on this maxim ojir Saviour reafons, when he would guard us againft wicked and defigning men, who under pretence of extraordi- nary piety and goodnefs, attempt to deceive and millead us. By iheir fruits ye Jhall knoiv them. Do men gather grapes of thorns ^ or figs of thijlles ? Even fo every good tree bringeth forth good fruity but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit : neither can a corrupt tree bring forth good fruit ". It is God's prerogative alone to judge the heart : nay, as to the actions of others, we are very incapable in fome in- flances of pronouncing decifively upon them, for want of clearly underftanding the motives from whence they arifc. But it is an unqueftionable truth, that his heart cannot be right with God, the courfe of whofe behaviour is unholy and finful. And on the other hand, ignorant as we are of men's hearts, we are obliged to give full credit to their profeflion, if their conduct is anfwerable to it. And invleed a fcnle of our own liablenefs to en-, and a difpofition to think well of others, will induce us, if we are men of religion, to put a favorable conftruc- tion on a«51:ions which are doubtful and even in fome refpefts blame-worthy. Nov/ the queltion is. What are thok fruits we are to expedl from a real Chriflian, and without which a man's pretenfions to that charader, be they what they may, are vain and groundlefs ? The apolHe comprehends them all in the general idea of holinejs : a word of much the fame import with righteoufnefs in the preceding verfes. " Matth. vii. 15—18. O J It I gt The Fruits cf Religion. It {lands oppofcd to fin, and fignifies a conformity of our tempers and lives to the will of God. When we fpeak of it as a principle, we mean a fixed approbation of the things which are excellent and good, and a pre- vailing inclination or tendency of the heart to thofe things. And when we fpeak of the fruits of it, we mean all thofe various ads of the nnnd and of the ex- ternal conduft, which fpring from this principle, and are in their nature and quality conformable to it. Now the hoUneJs of a Chriftian is at prefent, in neither of thefe views perfecl : far from it. His judgment in- deed is firmly ellabliflied in favor cf that which is good, and his heart is ftrongiy inclined that way. But ftill he hath many evil paiTions and propenfities to flruggie with. Hence the apoille complains of a law in his members^ warring againji the law of his raind"" ; and o{ flefh^ lufi- ing againfi thejprit ^ Nor is there a good man living, but daily laments, and often . in the bitternefs of his fpirit, the folly and corruption he feels working within. The powers of fm and holinefs, like the houfes of Saul and David, are continually at war with each other. And of confequence the fruits cf holinefs, that is, ^ the various expreflions of it in the thoughts and reafonings of the mind, and in the aftions of the hfe, will be im- perfeft likewife. Hence the many weaknefies, faihngs and fms of thofe, who neXTrthelefs, upon the whole, give fatisfa6lory proof that their hearts are upright be- fore God. ■ Thus much premifed, I proceed now to defcribe the natural and genuine/rz///J of religion ; and to fhew you, as I 'y"> along, how they arife out of this principle of holinefs, quickened and invigorated by. the animating motives the goipel fuggcfts. They are reducible to thefe three heads, the duties we owe — to God — to one another — and to ourfelves. Let us, I. Confider the feveral expreflions of religion which are required of us towards God. The firlt I fhall men^ tion is, ^' ^- P.om. vii. 23. yGal. V. 17. FlRST> The Fruits of Rellgicn. 20j I. As to the former, they are thefe; a due regard to the Being whom we addrefs, a proper fenfe of our own condition and wants, faith in the mediation of Ghrift, and a humble hope of tJie aid and influence of the holy Spirit. He who prays aright mufl have his thoughts reverently employed about God, and his mind fuitably impreffed both with the greatnefs and goodnefs of that infinite Being. He muji believe that he is, and that he is the rewarder of them that diligently feek him ^ He muft: be deeply aFfe6led with his own frailty, guilt and unwor- thinefs, wiuh his abfolute and intirc dcpcndance on God, with the excellence and importance of the great bicfiings he implores, and with a grateful remembrance of the many favors he hath received. He muft have a lively and affe6lionate confidence in the merit and advocacy of Chrill, for the fuccefs of his prayers. And while he humbly fuppHcates the affjftance of the holy Spirit, which is the chief good that God beftows, he muft be fenfible of his need of the divine influences, and of the encouragement given him to expedl them. Now thefe tempers fuitably exercifed in prayer, are the natural and proper exprefTions of religion. Nor is there any one devout afl^idion of the heart, but may be excited and gratified in the due praftice of this duty. And then, 1. As to thofc other quaHficationSj which may on fome accounts be called circumftantial; a due regard to them is a natural diftate of religion, and furniflies a clear proof of its prevalence in the heart. The man of reli- gion will make confcicnce of fecret prayer, fenfible of his own immediate and perfonal concern with God, and dcfirous of ufing a freedom with him peculiar to fuch private intercourlcs. Enter thou into thy clofet, fiys our Savioui-, end 'X'hen thou haft flmt thy door^ pray to thy Father which is in fecret, and thy Father zvho feeth in fecret, ftmll reivard thee openly ". He will alfo confider himfelf obliged to Ibciai prayer, that is, to join with hii » Hcb. xi. 6. ■ Matth. vi. 6. family 204 The Fruits of Religion, family and his ChriftiaTi friends in folemn addrelles to God. To which he will be prompted by a firm per- fuafion of the importance of fuch e'xercifes, not only to the interefts of religion in general, but to his own per- fonal edification and comfort. The primitive Chriftians continued with one accord in grayer and Jwpflication ". And the apoftle exhorts the Hebrews not to for Jake the aJJemUing of themfelves together ^ with a view doiibtlefs to this duty among others, as was the manner of fome^ . He will pray frequently, urged to this exercife not by confcience only, but by the pleafure and profit refulting from it. Continue infant in prayer ^. Pray without ceaf- ing''. On certain occafions he will judge it his duty to fet apart fpecial time for humiliation and prayer, and for thankfgiving and praife ; of v/hich v/e have nume- rous examples both in the Old and New Tellament. Nor will he be an utter ilranger to thofe fiiort, filent, ejaculatory addreffes already hinted at ; and which are not only in themfelves moil fit and reafonable, but are likewife recommended by feveral inflances on divine record. Now a tranfient refleflion on the genius and fpirit of real religion v/ill quickly convince us, that the addref- fmg God after the manner which hath been reprefented, is a natural, and I may add a neceffary expreffion of its exiflence and prevalence in the heart. If breathing is a clear proof of animal, fo is prayer of iplritual and di- vine life. Nor is it eafy to conceive how that man who is truly fenfible of his dependance on God, and {tth a cordial afieftion towards him, can pafs on contentedly from day to day in the negle6t of this duty : efpecially fmce God hath fo folemnly enjoined it, and given fo jiiany encouragements to it. 1'hirdly, a due regard to public worfhip Is another expreffion of religion. * Aflsi. 14. r Heb.x. 25. ' Rom. xii. 12. » i ThefT.v. 17. Next The Fruits of Religion. 205 Next to the exiftence of God, there hath not been one point more generally afiented to, than that he ought: to be worfliipped. And fince we all ftand in the fame relation to him, as reafonable and dependent creatures, and are under mutual obligations to each other; it is likewiic agreed on all hands, that the worfhip of God Jhould be public and focial. Whence it happens that go where we will, we fee fome place of general concourfe devoted to the fervice of the Deity. Wherefore they who treat public worfliip with contempt, or allow them- felves in tlie negleft of it, ad in direft oppofition to one of the plained dic'lates of reafon, and to the common fenfe and profelTion of mankind. But we are not left to the general reafonings of nature and confcience upon this matter. We have the exprefs authority of Scripture to oblige us to obedience ; and we have particular direftions given us therein, as to the manner in which God will be worfhipped. It was the pradlice of good men in the earlieil ages of the world, to call upon the name of the Lord'\ And we hardly need be reminded, what particular regard was paid to this great dut)% under the Jewifh difpenfation. ^ The mode of worlhip indeed which then prevailed is now changed. But focial religion itfelf is as much in force as ever. Our Lord hatli Iblemnly required his difciples to affemble for the worlhip of God. And his apoftles have taken particular care, to caution them againll in- difference to the divine command. Where tzvo or three, fays Chrift, are gathered together in my name, there am I in the tnidji of them \ Wc are to aJfemMe. This we are to do, be our fituation, number or outward circum- flanccs what they may, provided it be any way prac- ticable. We are to aifcmble /;; the name of Chrijl, that is, as Chriftians, in obedience to his command,^ and with a particular regard to him in what we do. We are to meet together frequently, at ftated feafons, and on t Gen. iv. 26. * Matth. xvlii, 20. every £o6 7})e Fruits of ReJtgtoff: every proper occafion that ofFers. And when wc are thus convened, the fervices to be performed, as appears from the precepts and exahiples of the Nev/ Teftament,; nre prayer and praife, inflruction and exhortation, and the celebration of the two Chriftian inftitutions. Nor can I forbear adverting a moment to the gracious and condefcending promife annexed, and which affords the nobleft encouragement to focial rehgion. / am in the midji of them. There is amazing dignity and goodncfs in the expreflion. " I their almighty Saviour and *' Friend am among them. — among them not as a wit- " nefs only of what pafTes ; but as one of the company,- *' to gladden them with my prefence, and to put life " and pleafure into thefe divine exercifes, by my influ- " ence and grace." Now, who that confiders the reafonablenefs of the fervice itfeU, the audio rity by which it is enjoined, and the infinite utihty and pleafantnefs of it, when crowned with the enlivening prefence of Chrift; but muft ac- knowledge that it a very important branch of duty ? Wherefore a regular, ferious and chearful attendance upon it, is a juft and natural expreflion of religion. A good man cannot allow himfelf in an habitual and wilful neglect of it. Nor can he be contented with mere forms, unanimated by the genuine fpirit of vital godli- nefs. He may not always have the like relifh for devo- tional exercifes, nor be always alike benefited by them : but it will be his grand objeft, to worfjip God who is a Spirit, in fpirit and truth''. Whence it follows that our regard to public worfliip, is one good criterion, among many others, by which to judge of the Hate of religioii in our hearts. Again, Fourthly, Obedience to the will of God is another eminent expreflion of religion. It were endlefs to enumerate the various duties in- cumbent on usj and which arife out of die ieveral rela- ^ John iv. 24. ''^ lotions The Fruits of Religioft. iCj tions in which Providence hath phced us. Be they however what they may, the will of God lip,nified to us in various ways, is cur gr^rid otjiigation to the perform- ance of them. But alas ! llich is the weaknefs and de- genera ?y of human nature, that perfecfl obedience is abfolutely unattainable in the prefcnt life. J//herefore the queftion here is. What kind of obedience that is, which may be ftiled the L;cnuine fruit of religion, or which is necelfary to denominate a man a real Chrif- tian ? I. It is an obedience which hath an immediate ref- pe6t to the will of God Many there are wlio in fome inftances do the thing which is right ; while at the fame time the divine authority is quite out of the queftion. They are wholly moved by intereft, and perhaps worldly intercft too. Now in anions of this fort there is no- thing of religion. And upon this confideradon, great mimbers of a decent outward behaviour, are excluded from the denomination of good men. But there is an intimate and necelTary connexion between true morality and religion. The real Chriftian will have regard to God in his obedience. The queilion with him in every doubtful matter is, What God would have him to do ? And with David he fmcerely prays. Teach me thy wo.y^ O Lordj and lead me in a plain -path*. And hence we commonly Itiie fuch a pcrlon a confcientious man. Many indeed of the more plain and common offices of life, will be performed by him without his thinking immediately of God. Yet his regard to that great Being will clearly appear in thofe inllances wherein his duty and interelt clalh^ and in matters too which are out of the view of others, and wherein he cannot be influenced by motives of honor and applaufe. Again, 1. It is an oledience which fprings from a love of God, and a defire to pleafe him. Men who have no true fenfe of religion, may neverthelefs have a regard • Pf. xxvii. 1 1 . 2o8 7he Fruits of Religion, to God In fome of their aftions. This is frequently the cafe. As -particularly in thofe inftances, wherein the evil avoided is of i^jch a nature, as to force upon the confcience a dread of the extraordinary difpleafure of God. So the idea of God in an oath will oblige fome men to fpeak the truth, who are not over fcrupulous of a falfhood on common occafions. In like manner, when perfons are under convictions of fm ; a regard to God, though their hearts are not really changed, will hold diem back from many evils they have been ufed to commit, and prompt them perhaps to many good ac- tions, which before this were wholly negle6led. Herod was a wicked man : yet he feared John, and ohferved him^ and for a while did many things^. But in thefe cafes, they are influenced by a flavijQi, not an ingenu- ous fear of God ; as fufficiently appears from the un- willingnefs and irregularity of their obedience. Now the reverfe of this is the charaderiftic of that obedience which religion teaches. It proceeds from love to God, from a finccre and ardent vnih to pleafe him, and from a clear convi6lion of the intrinfic excellence of real ho- linefs. A good man accounts it his highcft happinefs to be like God, feels a real pleafure refulting from a fenfe of his favor, and is allured to a comipliance with his duty in inftances that are felf-denying, by a recolleftion of God's mercies, efpecially that of his redemption by Jefus Chrift. So the general courfe of his obedience is regular and chearful. Which leads me to obferve, 3. That it is univerfal. Many there are who would readily obey God in fome inftances, if they might be allowed to gratify their evil paflions in others. And upon this principle, that a partial Ibbmiflion to the di- vine authority v/ill ht acceptable ; we fee them commu- ting with heaven for grofter fms, by a few trifling a6ls of penance and felf-denial. But it is otherwife with the reaj Chriftian. As his obedience is the fruit of love, f Mark vi. 20. The Fruits cf Religion. 209 fo It hath regard to the whole will of God. Then fl jail I not be aJJjamedy fald the pralmift, ivhcn I have rcJpeiJ to ALL thy commandments ^. He can indeed keep none of them aright, that is perfectly i yet he would gladly conform to every one of them. Follow him into his moll fecret recelfes, and you will there fin ' him under the influence of this principle, as well as in the midft: of his worldly tranfadions. Look into his heart, if that might be, and you ^\i]l fee him deeply lamenting his vain thoughts and irregular paflions, as well as his external a;5tual fins. And then again, 4. Senfible of the manifold imperfections attending his obedience, he renounces the moft diitant idea of meritiiig the favor of God thereby. He does jujlice and loirs mercy, but at the fame time he ivalizs humbly ivith his God^ i and having done all which was commanded him, he readily acknowledges that he is an unprofitable Jer^ vant^. His falvation he well knows is of grace, through the facrifice and righteoufnefs of Chrift. Wherefore he ventures not into the prefence of God, with any other plea than that which his almighty Saviour and Friend hath put into his lips. — Such is that general obe- dience to the will of God, which religion teaches. But the nobleft expreflion of real piety is. Fifthly, and laftly. The ufing our endeavors to advance the glory of God in the world. By glorifying God I mean the difplaying his perfec- tions to the view of our fellow-creatures, in order to excite their reverence for God, and to ariimate them to his fervice. Now to this every Chriftian in his meafure contributes, by walking agreeable to his profelTion. While our light Jo Jhines before meny as that they may Jee cur good worksy they will glorify our Father who is in heaven ^, But there is fomething more required of us, befides that general obedience I have been defcribing. We are to exert ourfelvcs, as our abilities will admit, to fpread the knowledge of the truth, to promote the B Pf. cxix. 6. ^ Micah vi. 8. • LukexviL xo. ^ Matth. V. 16. P caufe 4IO The Fruits of Religion. caufe of virtue and holinefs, and to fave men from tem- poral and everlafting ruin. The means indeed by which thefe great objecfls are to be attained, are too numerous to be particularly recited here : or I might tell you of the many private offices of Chriftian friendfhip we ovrt to each other^ of the maintenance of family religion, of the encouragement of public worlhip, and of the con- triving and carrying into execution fchemes of public and general utility. By their prudence, zeal and activity, fome perfons, and thofe too in no very eminent ftations of \\(ty have rendered amazing fervlces to the interefts of truth and religion. So that when Providence hath removed them hence, their names have been embalmed in the breafts of thoufands, who have reaped the happy fruit of their labors. Now fuch endeavors to glorify God are noble proofs of real religion. There can be no doubt but thole are Chriftians indeed, who Hand at a diftance from fin, be- caufe it is difpleafmg to God j and who lament their daily infirmities, on this account chiefly, becaufe he is difhonored thereby. Who feel pain at their very hearts, when the gofpel of Chrift is reproached, through the ill conduct of any of its profelTors ; and in the dull ex- poftulate with God on thefe fad occafions, in the lan- guage of Jofliua, What wilt thou do, O Lord, unto thy great name ^ ? Who forget their own honor and interefl, when thofe of God and religion are at ftake ; and who account it their higheft felicity to be the inftruments of fpreading the truth, and of faving the immortal fouls of men. Thus have we confidered the feveraiyr«//^ of holinefs y Mhich have an immediate refpedl to God. Let us now ferloufly examine ourfelves upon thefe matters. Reli- gion is an important reality. It does not confift in mere Ipeculation and profeflion. It mufl, it will, Tvherever it prevails, produce fuitable efft;6ls in men's tempers and lives. How Hands it then with us ?— Do wc * Jolh. vft. 9. think The Fruits of Religion. l\\ think of God ? — Do we addrefs ourfclves to him ? — Do we attend on his appointments ? — Is it our concern to be obedient to his will ? — And are we pleafed with e very- opportunity that offers to advance his glory in the world ? Every good man will, I am fcnfible, have innu- merable defects and imperfcdions to lament before God. But, if thefe matters are the objefts of our attention and purfuit, we are Chrillians indeed ; and haz'irtg thus our fruit unto holinejsy we fliallhave the teftimony of tliofe around us, that we are thejervants of God, PART II. THE duties required of us towards God have been confidered : and we now go on, ♦ JI. To the duties we owe to one another. Thefe, of whatever kind they may be, refult from the feveral relations which Providence hath ellabliflied among mankind; and approve themfelves upon due re- fledion, to every one's realon and confcience, as moft fit and proper. Now they are all reducible to the general idea of Juflice ; which is therefore confidered by fome 2iSperfe^ or imperfe^. By perfe6l juftice is meant the rendering to every man what is ftrid:ly and truly his own. And by imperfetl juflice^ the rendering liim that good which is purely the effect of courtefy or kindnefs. The former he may demand : the latter is his due only upon the general principles of benevolence. But wav- ing this dillindtion, and taking the general term of juftice in its common acceptation ; I propofe to difcoiirle of the feveral Ibcial duties under the three heads of — fujlice-^ Peaceabknefs — and Goodnefs : and to Ihew you, as wc go along, our obligations as Chriftians to thefe fruits of holinefs. The fubjedl is copious ; 1 muft therefore con- tine myfelf to the leading ideas only. EiR^T, Jujiice. P 2 A» ^ r^ The Fruits of Religion, As man Is made for fociety, we muft of neccflityhavc various mutual intercourfes with each other. And as thefe intercourfes are by words or anions; fo juftice requires that in the former we fhould have a ftrlft regard to truth, and in the latter, to righteoufnefs. We mull- render to every one his due. And what that is may be pretty eafily known, if men will but liften to the didates of reafon and confcience. But alas ! it too often hap- pens thatreafon is perverted by prejudice, and confcience over-ruled by interell. Admitting however that difficult cafes may arife, yet there is a plain rule our Saviour -hath laid down, which, if duly regarded, will fcarcely ever fail of giving a right direftion to our conduct. ^// things wbatjoever ye ivculd that men Jhould do to yoUy do ye even Jo to them "". It cannot be expefted I fhould enu- merate the various inftances, to which this rule may be applied. Its ufe however in the general will upon the nighteft refledion clearly appear. Self-love makes men very jealous of their own rights, and very expert in lixing their own dues. We Ihould therefore put our- felves in the place of him we are concerned with, and then afk what our demands would be. Such fhould be the pradlice of magiftrates and people, of parents and children, of mafters and fervants, of the buyer and the feller. So fhould we be enabled to judge impartially what is our duty in every relation of life. Nor would it be poffible for us, did we thus judge, to err widely from the path of righteoufnefs. But the matter hes chiefly with confcience. For aftfi of injuftice proceed more commonly from the depravity of the heart, than any defect in the judgment. If the mind is v/ell principled, there will be a uniform and fteady regard to truth and juftice, in the general courfc of a perfon's condud. A man of religion hath a court of equity eftabliflied in his own breaft, whofe authority will extend to all his adions — to thofe which are not cog- nifable by the civil magiftrate, as well as thofe which are. "" Matth, vi'u 12. He ITse Fruils of Religion. 213 He will not allow himfelf in any thing wliich appears to him unjufl j though the doing it may expofc him to no temporal inconvenience whatever. Nay, in matters that are doubtful, he will chufe to give the turn of the fcale rather in favor of his neighbor, than of himfelf — Now for the illuftration of the feveral duties of truth and righteoufnefs, let us confider them in reference — to the perfons — the p'cferties»-^^nd the (bara^ers of our fellow-creatures. 1 . As to their ferjons. Juftice requires that we arc harmlefs and inoffcnfive, decent and civil, in our beha- viour towards all men. We are to be careful that we do nothing whereby our neighbor may be injured, in his body or his mind, diredly or indiredly, by any im- mediate ad of violence, or by our ill advice, example or influence. But on the contrary we are to fhew him all the regard that is his due, that is, to contribute what lies in our own power to the health, eafe and prolperit}', both of his outward and inward man. When we fee him in any danger, we are to refcue him from it. And when wc have an opportunity to do him any real fervice, we are chearfully to embrace it. And our obligations thus to act towards individuals, are to be eftimated by the nearnefs of our relation to them, by the particular fituation we happen to be in, and by the abilities and influence we pofliefs. 2. As to our neighbor*s property. Juftice requires that we defraud no man of his fubftance,, either by open violence, or by art and collufion \ but that we render ta every one his dudy tribute to whom tribute, cujlom to 'whont ^ufiomy fear to whom fear^ honor to 'whom honor is due, AVe are to ozve no man any thing " ; but to have a good confcience, in all things willing to live honcftly ", X^^ magiftrate is to p^ote6t the fubjeft in the enjoyment of his liberty and property ; and the fubjedl is to do all proper homage to the magiftrate, and to fupport and aflift him in the execution of his office. The fervant is • Rom. xiii. 7, 8. • H^b. ^iii. iS, P 3 Matth. V. 5),_ fons TJ:>e Fruits of Religion. 219 fons at variance, or may, though undefignedly, enflamc their pafTions and refentments. He will not bufy hirn- felf in the affairs of others, or officiouay intermeddle with their difputes. The character of fuch unhappy and dangerous perfons the apoftle particularly defcnbes in one'^of his epiftles. 77.0^ ^^^^^ ^' ^' '^^'^ wandering about from houfe to houje ; and not only idle hut tatlers aijo^, and hufy bodies, /peaking things which they ought not . And yet every proper opportunity to compolc ditter- ences he will readily embrace, ufmg all the prudence, tendernefs and influence he is mafter of, to that end. He will labor to convince the parties concerned, ot the great folly and evil of contention, of their obligations fo peace, and of the honor they will gain by mutual fubmifllon and forgivenefs. He will perfuade them to avoid repeating grievances, to fet as much as poffible down to the account of mifunderftanding, and to put the moft favorable conftruftion upon doubtful circumr ftances. And, in a word, he will obierve inviolable fecrefy, remembring what the wife man fays, A wbij^ pererjeparateth chief friends^ ', and, Where there is no tale-hearer the Jlrife ceaJethK He will hkewife ufe his endeavors to cultivate and promote peace in the church of God. The importance of this to general edification the apoftle reprefents in feveral of his epiftles, exhorting Chriftlans to follow after the things which make for peace"^ ; and to keep the unity of the fpirit in the bond of peace \ To this end he will pray for the peace of Jcrufalem. He will kt a peaceable example before others. He will countenance every thing which tends to promote union and friendlhip. He will take pains, as far as his influence reaches, to fupprefs jealoufies, uneafineflfes and contentions, in their firft appearance. And if yet the peace of the com- munity is difturbed, he will interpofe his beft offices ot counfel and perfuaflon, to heal the breach, and to re- ftore harmony and love. •. * I Tim. V. 13. ^ Prov. xvl. 28, » Chap. xxvl. 20. ' • Rom.xiv. 15, ^ Eph. iv. 3. 2.20 ^rhe Fruits of ReligioH. And then again, the prefervation of the public peace is an obje6l, to which he will contribute what lies in his power. Confidering government as an ordinance of God, he will hold it his unqueftionable duty to render all proper fubmifTion to it. Obedience he will chearfully yield to the higher powers, in every matter which con- fifts with the allegiance he owes to Heaven : and that not only for 'wrath's faks^ that is, in order to avoid the dif- pleafure of the magidrate, hut for confciencefake". And for the fame reafon, he will labor to promote loyalty, fidelity and union, among his fellow-liibjecls.— -Thefe are the main exprefnons of a peaceable difpofition. And now let me (hew you in a few words, how true religion alTillis us in x\\t praftice of thefe duties, and by what confiderations it excites us to them. It alTiils us In thefe duties, by infpiring us with pru- dence to govern and regulate our condu61:. He who is well-fkilled in felf-knowledge, will derive thence the moft important maxims, cautions and dire6tions, to guide him in all his focial intercourfes. And thefe will be of no fmall ufe to guard him againfl ftrife and con- tention, if not to qualify him for the difficult office of making peace. — Humility is an eminent branch of reli- gion. And how this tends to promote peace I hardly need fay. Pride ufually goes before contention, is the caufe of it, mingles itfelf with it, and hath the maia influence to foment and increafe it. Humility on the contrary, wherever it prevails in all its genuine fimpli- city, precludes occafion for ftrife ; or if ftrife is kindled, by its kind and gentle offices quickly puts it out. — Con- tentment is another Chriftian grace. And its effe6l on the matter now before us, is not one of the leaft advan- tages which refult from it. While an ambitious, covet- ous, reftlefs fpirit, by prompting perfons to improper and dangerous purfuits, almoft unavoidably hurries them into difputes j an eafy, quiet, contented temper keeps the good man out of the way of thefe evils, or '\{ he • Rom. xUi, 5, The Fruits of Religion. 0.1 1 does at any time fall into them, enables him quickly to extricate himfelf. He hath not thofe eager expedlations to gratify ; and fo being contented, is peaceaJDle.— Meehiejs alfo is an amiable fruit of religion. And its dired tendency to beget and promote peace, appears at firft view. There would be no contentions and divi- fions, if it were not for that Iharp, angry, fierce temper, which is too common to mankind, and which is apt to be excited and provoked by dii'appointment or con- tradiflicn. This it is that kindles the flame, this that fpreads it, and this that often renders every endeavor to quench it ineffedual. But the grace of God reftrains this impetuous pafllon, yea correfts and foftens it. It infufes, at lead in a degree, a certain mildnefs and fweet- nefs into a man's diipofition, which prevents his wilfully offending another, and enables him to bear injuries, to put up with them, and to forgive them. — Love is alfo another genuine fruit of the fpirit. And among the many expreflions of this divine temper, that of peace is- not an inconfiderable one. Good-will to others will not allow me to quarrel with them, if I can any way help it. And cordial affection to them will in a manner render me incapable of contention j or at leaft of fuch contention with them, as fhall have a mixture of malevolence in it. It will fhut up the avenues of the heart againft jealoufy and fufpicion. Or if they force their way, it will put me upon contriving every poffible means to elude and efcape them. Or if after all I am really in- jured, love will make the breach occafioned thereby /more intolerable than the injury itfelf Charity Juffereth longt ^ndis kind \ is not eafily ■pro'voked\ thinketh no evil; heareth all things ^ helieveth all things, hcpeth all things, endureth all things '. In a word, that zeal for the glory of God which religion infpires, will have a mighty effed to aid the Chriftian in the pra6lice of this duty. He who makes peace his obje6t, purely from a principle of felf-love, and an averfion to noile and clamor, will P 1 Cor. xiii. 4, 5, 7. fbmetim.es ^24 The Fruiis of Religion. fometlmes find his natural ealinefs of difpofitlon maf- tered by the contrary pafTions of anger and ill-will. But here religion will flep in to the relief of the Chrif- tian, juft beaten and fubdued. " Shall I yield to the " unpeaceful refentments of my bread ? No. The •*^ glory of God, the honor of my profeffion, the in- *' tereft of my fellow-chriftians, are all concerned in " the ifTue of this quarrel. The kingdom of God is in ** peace, as well as righteoufnefs *'. I will therefore fub- *' mit." And by fubmitting he conquers. — Thus is a peaceable temper the natural and genuine fruit of a principle of religion in the heart. Nor fhoukl I forget to mention the motives which religion fuggefls to excite us to the praftice of this duty, God is a God of peace. Chrift is the Prince of peace. The mefTage he brings us from heaven is of the moft kind and peaceful intention. In order to make peace between God and us he became an inhabitant of this quarrelfome world, fubmitted to a thoufand indignities from the fons of ftrife, endured the contradidion of finners againft himfelf, and offered his life a facrifice to divine juftice. And thus in him we fee righteoufnefs and peace embracing and kifTing each other. At his entrance into the world, the friendly angels fung. Peace en earth, and good-will to men\ During his flay there- in, he ^tt the mofl amiable example of peace and gen- tlenefs before his followers, bidding them learn of him, for he was meek and lowly in heart. And at his depar-. ture out of the world, he broke down the wall of parti- tion between Jew and Gentile, reconciling them to God and to each other in one body by the crofs. To pro- mote this great defign of peace he is gone up in our na- ture into heaven, hath taken the affairs of providence into his hands, erecflied his kingdom in the hearts of his people, and promifed therh the fpirit of peace and con- Iblacion. This temper I have been defcribing, is repre- fented in fcripture as one of the fruits of the Spirit; . < Rom. xiv. 17. ■ ^ Lukeii. 14. and The Fruits of Religion. 223 and- religion as confifting much in the practice of it. The Wifdom from above is firfi pure, then peaceable, ^enth^ and ecify to he intreated : mid the fruit of righteovjnefs is /own in peace, of them who make peace*. On the con- trary, the having bitter envying and ftrife in cur hearts, is faid to defcend not from above, but to be earthly, Jen- Jual and devilijh ^ . Innumerable advantages refult from the cultivation of peace, to individuals, families, focie- ties and kingdoms. Behold how good and pleajant it is, for brethren to dwell together in unity " / They who pof- fefs this happy temper are the children of God^, And to them are promifed all the joys and pleafures of the heavenly v^orld, vv^here perfe<5t union and undiflembled friendfhip for ever reign. What powerful arguments thefe to perfuade us to a peaceable temper and condu6l! —It remains now that we confider thofe duties which, are comprehended in the idea. Thirdly, Of Goodnejs. A general term this which is applicable to all a6ls of Forgivenefs — Compajfion — and Love. I. Forgivenefs. I mention this exprefllon of goodnels ^rft, becaufe the object towards which it is extended is the leaft deferving of it. I muft not flay here to enumerate the various kinds of injuries we may fuffer from others. It fliould how- ever be obferved, that they all come within the view of the duty I am recommending. What I mean is, that the greatnefs of an offence will not itfelf juftify our being implacable to the offender. It fliould alfo be remarked, that through weaknefs, partiality to our- felves, and the violence of irregular paffions, we fre- quently err in our account of injuries. That is, we fometimes imagine ourfelves injured, when v/e really are not : we fometimes impute the evil we fufFer to a falfe caufe, or to the wrong author : we fometimes haf- tlly conclude it to be^ defigned, when it v/as owing merely to miftake : and we fometimes rate the offence » James III. 17, 18. t Ver. 14, 15. « Pf.cxxxiil. r. » Mauh, V. J. don( u:-4. The Fruits of Religion* done us too high, and take not Into our viev/ thofe con- jfiderations, which would greatly mitigate and foften it* Now thelc matters fliouid all be well weighed, in order to regulate our ten per and conduct towards him we arc required to forgive. But admitting that we are really injured, and in a high degree, the quef ion nrlfes. What is our duty to- \/ards him who hath fo injured us ? I anfwer. To for- give him. There are however certain qualifications of forgivenels, which Ihould heie be mentione<1. As to thofe who are not fenfible of the wrong they have done us, and fo do not repent of it, nor rrxake any retaliation for it; there is a fenfe in which they are to be forgiven. Revenge is a malignant temper, and is in no cafe to be allowed. The reverfe of this therefore our Saviour teaches his difciples, in his fermon on the mount '' i defirous that they Ihould excel in that mild and gentle difpofition, of which he was fo fair a pattern. And the apoitle charges us not to avenge ourfelveSy but rather to give place to wrath ^. It may indeed be necef- fary for the public good, that fome kinds of injuries fhould be profecuted with rigor. Yet even in fuch inftances there fhould be no mixture of perfonal malice or refentment. But where this is not neceffary, and the injury is of a more private nature ; the duty re- quired of us is to lay a reflraint upon our pafTions, and to preferve as much as pofTible the calm pofTefTion of ourfelves. We are to exercife forbearance, and to make all reafonable allowance for natural temper, pro- vocation and other circumftances which may have given occafion to the offence. Mild and prudent me- thods are to be taken, to convince the offender, and to bring him to a fenfe of his evil. And though he is not to be wrought upon by any of thefe meafures, we are neverthelefs to wifh him well, and to perfevere in our endeavours to do him good. If thine enemy hunger feed him : if he thirfi give him drink % So David over- y Matth. V. 38—41. ' Rom- xii. 15. » Rom. xiL 20. came The Fruits of ReligioH. US came Saul. And fo the forgiving grace of God cvcr- comes the rebellious hearts of Tinners. And then, as to fuch who are really forry for the in- jury they have done us, and fincerely wifh to be recon- ciled to us ; we are cordially and chearfully to forgive them J that is, to pafs over the offence, and to be upon the fame terms with them as before. If thy brother re- fenty fays our Saviour, forgive him **. " Inftead of " taking any advantage againrt him, or reproaching " him with his faults, or infifting upon hard terms of " agreement ; meet him, embrace him, rejoice over *' him, and be henceforth in perfeft amity and friend- .*' Ihip with him." So Ihould ^^t comfort him, to ufe the language of the apoftie in a cafe of a different kind, leji he hefwallo"jjsd up with over muck forrow : and fo ihould we confirm our love towards him". Nor is the repetition of an injury any reafon why it fhould not be pardoned, provided our brother acknowledges it and is forry for it. If he trejpafs againfl thee /even tiines in a day, andjeven times in a day turn again to thee, faying, I repent ; thou fh alt forgive him ^. And now what powerful motives does religion fuggeft to animate us to the practice of this duty ! The light of nature teaches it, and by many arguments enforces it. It is a ftriking paffage of the famous heathen empe- ror and philofopher, " Do the immortal Gods, for fo' *^ many ages, not only patiently bear with the fmners '' that ever have been, many and great as they are ; " but alfo do them good in every pofHble way ? And " doll thou, who art but for a moment, think it hard " to bear with them, and that notwdthllanding thou art *^ thyfclf one of them* V But fuch is the darknefs and perverfenefs of the human mind, that the reafonings of philofophy upon this point, have often proved imper- ^ Luke xvii. 3. « i Cor. ii. 7, 8. ^ Luke xvii. 4. ^ Ol •5£5i oi^uvxloi 0f7sf , « Jt,':rp^£pan'yrii», on If roauni ol\u>i/v ctricu avlef avTx'* 'sravTiii'j. ffv o] 'iait iKvu >^,yiki f/.eX?.u», a'jrciv^x; ', t"^ Tuvrx, t;? uf rZy .vir ; M a r c . A w T o N . lib- vii. i'l6 The Fruits of Religion 4 fe6l and erroneous, feeble and ineffeftual. The golpel however not only fets the duty of forgiving our enemies in its proper light j but furnilhes a motive to excite us to itj which is peculiar to itfelf, and of the moft gene^ rous and animating nature. Be ye kind one to another, tender-hearted^ forgiving one another y even as God f/rr Chrift's fake hath forgiven you ^ . How plain and fimple the exhortation ! How noble and divine the argument with which it ftands enforced i God forgives the great- eft offenders, arki innumerable offences. He forgives moft heartily and fmcerely, yea he takes pleafure in for- giving. He forgives men for the fake of Chrift his Son, whofe fufferings and death he hath accepted as a compenfation for their offences. And he not only re- mits the puniftiment due to them, but receives them into his favor, treats them as his friendsy and delights in doing them good. So that his condudl ferves both for a rule to direct tis in our duty, and a motive to in- fluence us to it. And what an amazing effed; has it had, in Ibme inftances efpecially,. to foften men's refent- ments againft each other, and to melt their hearts into tendernefs and love ! The compaffionate Jefus alfo^ hath fet us an example of forgivenefs, as well as recom- mended it by his inftru6lions. Father, faid he when expiring on the crofs, forgive them, for they know mt what they do^. Nor fhould I forget to obferve that this temper arifes out of the nature of true religion, is one of the fruits of the fpirit, and furniflies a ftriking proof, where it prevails, of our \ixfmg pajfed from death to life. 2. Cojnpajion. This is another expreflion of good- nefs; and the duties of it rife in refpe6l of their obh- gation, becaufe the obiedis of compaffion are to be confidered not like thofe of forgivenefs,. in the cha- rafter of offenders, but purely as afflifted ami mife- pable. ^ Eph, tv. 3;?, z Luke xxiii. 34. Nov The Fruits of ReJigion. i^'j Now companion is that affe6lion of the mind, by which wc feel the diitrelTes of our fellow-creatures, and become difpofed to afTift and relieve them. Various are the temporal calamities to which mankind are liable. Here we Ihall fee one reduced, perhaps on a fudden, from circumftances of affluence and honor, to the depths of poverty, want and wretchednefs — There ano- ther lamenting the untimely diffolution of his deareft and mod intimate connevStions in life — And there a third racked with excruciadng pains of body, or languifliing on a bed of ficknefs and death. And what are the offices of mercy in thele and other lad inftances that might be defcribed ? The man of this temper feels with the milcrable what they feel ; and if he can do no more, drops a tender tear of commifcration over their pains and forrows, and mingles therewith his fervent cries to Heaven on their behalf. But if he has it in his power, he inftantly ftretches forth the hand of benevolence, and gratifies one of the mod pleafmg affeftions of the human heart, by miniftring to their wants. He will not fay to a brother or fijicr that is 7taked and defiitute of daily food ^ Depart in peace ^ he thou warmed and filled ^ and at the fame xxva^ give thetn not thcfe things which are yieedfulto the body •". Mercy is full of good fruits. She will feed the hungry, cloath the naked, vifit the fick, and according to her ability afford fuccour to every kind of diftrefs. Nor can the offices of mercy be bet- ter defcribed than in the language of Job : Ivhen -the ear heard me^ then it bleffed me. When the eye faw me, it gave witnefs to me ; becaufe I delivered the poor that criedy and the fatherlefs^ and him that had none to help hi7n. The bleffing of him that was ready to perijh came tipon mCy and I caufed the widow's heart to fingfor joy. I put on right eoufnefs, and it cloathed me ; my judgment was as a robe and a diadem. I was eyes to the blind ^ and feet was I to the lame ; I was a father to the poor, and the ^ James ii. jj, i6. 0^2 CClffc 228 The Fruits of Religion. cauje that I knew not I Jearched out ; and I brake the jaws of the wicked J and -plucked the f^oil out of his teeth^. Mercy hath refpcdl alfo to the fpiritual as well as temporal diftrelTes of mankind. And theie are great — they are many. How lad a fight to behold a foul, an immortal foul, a foul of more worth than the whole world, in danger of perlfhing for ever ! A foul capa- ble of the knowledge of God, and yet wholly ignorant of him ! — formed for fubflantial pleafures, and yet def- titure of any rehfh for them ! — appointed to perpetual exiftence, and yet without a hope, a wifh^ a thought beyond the grave ! — on the brink of eternity, and yet fecure and eafy! — -in a word, laden with guilt, and yet fearlefs of punifhment ! So fad a fight as this, when beheld with a fteady eye, cannot fail to pierce the heart of the compafTionate Chriftian. Viewing a friend, a brotlier, a child in thefe deplorable circumflances ; he fheds tears of real forrow over him, addreffes his fervent cries to God for him, and moft ardently wifhes, }^ his counfel, influence and example, to become the happy inftrument of his falvation. Such was the tem- per which infpired the breait of the great apoftle, and eXpreffed itfelf in thofe memorable words refpefting the Jews, My heart's defire and prayer to God for Ifrael isy that they may hejaved^. — I have great heavinefs, and continual forrow in my heart. For I could wifh that my- Jelf were accurfed from Chrijl for my brethren^ my kinf- men according to theflef:) \ Thus have I delineated the features of this amiable grace, and pointed out the fe- vcral duties it teaches and inculcates. Nor need I take pains to fliew you, that thefe various offices of mercy are the proper and genuine fruits of religion. To be humane and compaffionate is adi6late of nature — a principle fo generally approved, that few care openly to renounce it. Nay, fome men, who are othenvife of a dilTolute character, have very tender feelings for the diftrefled. But how is the natural fym- * Jobxxix. II — 17. ^ Rom, X.I. ' Rom.ix. 2, 3. path}' The Fruits of Religion. 229 pathy of the heart refined and improved, by a deep fenfe of religion, and a firm belief of the great truths it reveals ! God is merciful. We have daily convincing proofs of it. His providence kindly luflains us amidlt >ill the miferies we fufi^er, and compafiionately protefbs us from a thoufand dangers to wliich we are every mo- ment expoled. Yet thefe exprefiions of divine mercy, great as they are, vanifh as it were into nothing, when compared with that which fills the breads of millions of fmners with unfpeakable admiration and joy. For the great love wherewith he loved usj he f pared not his own Son, but delivered him up unto death for our fakes ; that we might not perifh, hut have evcrlafting life "*. Think of this, Chriftians, believe it, feel the. bleflino-s which refult from it ; and be unmerciful if you can You cannot. For he who is thus rich in mercy hath quickened you y when ye were dead in trefpajjes and fins " : and this temper — thefe duties I have been recommend- ing are the natural, the fpontaneous ads of that new life ye now live. Te are followers of the merciful God, as dear children " ; and are conformed to the image of his Son, who is full of grace and truth p. It remains now that I briefly enumerate thofe duties which fall un- der the idea, 3. Of Love, And thefe are of the mofl exalted na- ture, and of the ftrongeft obligation. For the objeds of this fpecies of goodnefs have fomething farther to recomniend them to our regard, befides the confidera- tion of want or mifcry. Not to fpeak here of fuch whofe amiable qualities of a natural kind can k2iYCt\Y fail of attracting our regards : there are thofe who Hand intitled to our cordial afi'edlion and confidence, as pof- fefiing the nobler gifts of virtue and religion. Thefe having the image of the blelTed God enitamped upon them, and being the real friends and brethren of Chrift, are the excellent of the earth. Befides therefore the ref- pedts which are due to them in common with the reft «» Rom. viii. 32. John iil. 16. ^ Eph. il. 4, 5. * Eph. v. i, P Kom. viii, 29. John i. 14. CL3 ^ of 23 o The Fruits of 'Religion. of our fellow-creatures, and on account of the afflifblons they may happen to endure -, it is our unqueftionable the ftudy of 2^4 *^^ Fruifs of Religion. of ourfclves ; we are prepoflelTed with fuch ftrong pre- ]udices in our own favor ; and external objects have io powerful an influence to divert our attention from this important fubjeft ; that we may well complain with the pfalmift, IVho can underftand his errors ^ ? and with the prophet. The heart is deceitful above all things , end def- ferately wicked^ who can know it ' ? Now as this is the cafe, the utmofb fkill, refolution and diligence are necelTary in order, with divine aflill- ance, to our making any progrefs in the knowledge of ourfelves. It behoves us carefully to watch the motions of our hearts, to confider well their complexion, fpirit and tendency, to compare them with the didlates of reafon, confcience and the word of God, and to pafs impartial fentence upon them. We fnould endeavor frequently to rouze ourfelves from that flothful flate into which we are apt to degenerate. We fhould enure our- felves to a habit of refle6lion and confideration. We fhould ftrive to divefl ourfelves of all predilc6lions or prejudices in our own favor. We fhould be willing rather to endure thofe cenfures which may be the refult of a ftridl examination of the heart, than to enjoy the fweets of a felf-complacency, which is the fruit of mife- rable ignorance and felf-deception. We fliould at cer- tain feafons withdraw from the world in order to converfe with ourfelves, and make our reading, our focial com- munications, and our attendance on public worfhip, all in fome way or other bend to this point. And in a word, it fhould be our prayer, as it was the pfalmift's, to the great Father of lights. Search 7ne, 0 God, and know my heart : try me, and know my thoughts. Andfe& if there he any wicked way in me, and lead me in the way everlafting *, But there is another prerequifite to the right difchargc of t\\t duties we owe to ourfelves ; and that is, a. The forming ajuf eftimatc of our inter efls, ' Pf. xbf. iz, * Jer.xvji. 9* » Pfi^l. cxxxix. 23, 24. This The Fruits of Religion. 235 This indeed is the refult of lelf-knowledge, always accompanies it, and hes, together with that, at the very foundation of the experience and pra6lice of relio-ion. For what religion can there be in the heart of that man, who is a ftranger to himfelf, and has no fenfe wherein his true honor, importance and happinefs confift ? Now the foul is our nobler part, and therefore demands our firft and principal attention and care. It is the chief feat of pleafure and pain ; and of confequence, if it ii in an unhealchful ftate, whatever may be our outward circumllances, we mull needs upon the whole be mife- rable. But what is it that is neceflary to the well-being of the foul ? It is the orderly fubieftion of the paflions and appetites of nature to the dictates of right reafon, and the regular enjoyment of peace o( confcience, a fenfe of God's favor, and a chear^ul hope of eternal life. This account of the matter is fo plain and obvious, that few will venture to deny it. But alas ! there are few only who have fuch a deep convidion of it, as to pro- duce any confiderable effect in their temper and conduft. Here we fail, even thofe of us who are in the main fet right as to this grand leading point : that is to fay, though our beft intereft is our governing end, yet our attention is too frequently diverted from it by the undue influence of external objedts. And hence proceed all thole defefts we fo much lament, in regard of the duties we owe to ourfelves. Did we fteadily keep in view our real happinefs, the practice of thofe duties would daily become more and more eafy, chearful and habitual. The laboring therefore to fix on our hearts this eftimate of our true intereft, is what I am here recommending, as previoufly neceflary to what is to follow. To this end it is of great importance that we avail ourfelves of all the obfervation we make on what hap- pens around us, and of all our experience of the com- fort and utility of religion, by applying fuch obfervation and experience to the great purpofe of confirming our practical judgment in favor of the Chief Good, prefer- ably to every emolument or advantage befides. The enjoyments 236 Ihe Fruits of Religion. enjoyments of the prefent life are not indeed to be treated with cynical indifference and contempt: but, fince we are apt to over- rate them, their allays and im- perfeftionSj and their criminal and hurtful tendency too, when immoderately purfued, ought frequently and feri- oufly to be confidered. And here we fhail be afTifted by innumerable fad:s "which continually occur, and which clearly prove the vanity of the world : fuch as, the wearinefs and difguft wliich accompany fenfual gratifications — the pains and diforders of animal nature — the accidental calamities to which we are every moment liable — the rapid progrefs of time— the change that paiTes on every thing around us — and the triumphs of death, in various forms, over each individual of the human race. The adverting frequently to thefe fa6ls, would have a happy efFe6l to lefien our opinion of the value and importance of fub- lunary things ; and fo to regulate our condud: towards them. And is not this a piece of juftice we owe to ourfelves, and which cannot be withheld without a manifeft injury to our real interefts ? Why fhould we ignominioufly fiiffer ourfelves to be impofed upon by appearances ? Will the little feeble prefent pleafure which arifes from fuch wilful impofition, compenfate the pain and mifery which we may be afTured the difappointment will by and by occafion ? In order yet farther to eftabliHi our judgment in favor of the Chief Good, we ought to confider alio thofe facts which prove the infinite excellence and importance of fpiritual and divine things. And what fads can do this in a more clear, ftriking and convincing manner, than thofe held up to our view in the gofpel, and thofe re- fpe6ling the powei-s and pleafures of religion, which ftand attefled by our own experience ? Who that beholds the Son of God tabernacling among men, expiring on a crofs, rifing from the dead, and afcending up into heaven — ^Who that confiders the provifion he has, hereby made for our pardon^ juftification and final hap- pinefs — ^Who that realizes the laft judgment, the mife-^ lies The Fruits of Religion. 2J7 ries of the damned, and the triumphs of the bleffed — I will add, Who that refleds on what has paiTcd in his own mind, whence he has learned the value of his foul, and the defirablcnefs of inward peace, hope and joy — but muil perceive an infinite importance in the great concerns of religion — an importance which exceeds all human meafures, and which makes the mofl interefting affairs of the prefent life appear litde, trifling and inconfi- derable ? Such effe(5l had thefe great confiderationsupon the apoftle, when he cried out, God forbid that I Jhculd glory y fave in the crojs of our Lord Jejus Chrifi^ by whom the world is crucified unto ;» Philip, ii. 6, 7, 8, " Matth. v. " Heb. xlii. 5. y Philip, iv, II. R z fpiric 544 *^^^ Fruits of Rdgion. Iplrit of this divine grace. Tc behaviour, however, of fuch a perfon will be diffcrcr. rom that of the real ChriftiaOj and the difference mv, I think, be pretty eafily difcerned by a fenfible oblf rer. — It is alfo farther to be premifed, that contentmet does by no means forbid the proper ufc of all lawil meafures to improve our condition in hfe. For if his were the cafe, it would cut the fmews of induftr, and extinguifh fome of the mod ufeful principles to fciety which Providence hath implanted in the human brett. A man's diligence therefore in the management of lis fecular concerns, is no argument of his being defedve in the duty I am recommending. But, true Chriftian contentrcnt flands oppofed to avarice. Now as the chief exrcffions of an avaritious temper, are difquietude and aiDCt)", an eager and reft- lefs purfuit of the world, envy ad ill-will, and a fecret murmuring at the ways of Provience j fo the oppofite qualities are the proper charcc^riftics of a contented mind. To dwell on each Oi lefe particulars would carry me too far : it fhall fufficelerefore in a few words to contrail the two charadlers. The difcontented man is ever eftlefs and uneafy, dif- fatisfied with his ftation in ll.'v his connections, and almoft every circumftance than appens to him. He is continually peevifh and fretful ^ impatient of every in- jury he receives, and unduly corefTed with every dif- appointment he fuffers. He conders moft other perfons as happier than himfelf, and njoys hardly any of the bleffings of Providence with a ahn and grateful mind. He is careful and troubled aba many things ^, anxious for to-morrow, what he Jhall it, what he Jhall drink, and wherewithal he Jhall be i>athed ^ He forms to himfclf a thoufand diftrefTing !ars concerning futurity, and makes his prefcnt condion unhappy, by antici- pating the miferies he may ofiibly endure years to come. His eager and paflions;^ fondnefs for the world 9 Luke X. 41. I Matth. vi. 31. hurries The jtuits of Religioti, 245 hurries him into the mft dangerous purfuits, and fome- times tempts him beyod the limits ot" truth and honefty. He feeks great things w himjelf\ and refolving at all events to be rich, he fas into temptation and afnare, and into foolijh and hurtfu, liifts, which fierce him through with manyforrows, anr.n the end drown him in defiruc- tion and perdition *. Vhile he forgets the miferies of thofe beneath him, he : envious of the honor and hap- pinefs of thofe abov lim. And, in a word, he is ever petulantly murmnng at the divine proceedings, and ever arrogantly arr.gning the wifdom, equity and goodnefs of Providenc at his own partial tribunal. — Such is the character c he difcontented man. On the contrary, th .• ontented Chriftian is calm and compofed, well fatisfie< • -ith the lot affigned him, or at leafl difpofed, be the iconveniences attending it what they may, to make th' ^ell: of his condition. With Agur he prays. Give ?r. neither poverty nor riches^ but feed me with food conveu^nt for tne"". And when offers of worldly greatnefs are lade him that fcem unnatural, and may prove dangeroL ro his beft interefts, he replies with the Shunammite, .^well among mine own people*. Having learned that the appinefs of life confifts not in the abundance a man h?i:, that all terrene enjoyments are uncertain and tranfory, and that nothing ihort of the favor of God can gre the mind true content ; he does not eagerly purfue :e profits and emoluments of the world, much lefs is h capable of purchafing them at the expence of honor ari t onfcience, He remembers that the little a righteous mn hath, is better than all the treafures of the wicked^ jand that a good man fhall be Jatisfiedfrom him/elf". ^ MMt he prudently provides for futurity, he is not anxioL bout the event j but leav- ing the iffue with Providcne, he perluades himfelf that all will be well. He indures not an envious difpofi- tioDi but rather rejoices. .1 the profperity of others; • Jer. xlv. 5. t , Tin vi. 9, 10. « Prov. xxx. 8. f 2 Kings iv. 13. y Pf..-xxvii. 16. ' Prov. xiv. 14. ^^ J- and 246 '-The Fruits of Religion. and inftead of making himfelf unhappy by unduly re- fenting injuries done him i he padently endures them, and meekly forgives them. He eyes the hand of God in his affiidlions, and fo dares not quarrel with that great Being, but quietly fubmits, faying with Eli, // is the Lord, let him do what Jeemeth him good*. Nay, the weight of his troubles he leflens, by refieding how much greater it might, and moil certainly would have been, had God dealt with him according to his defcrts. In fhort, he oppofes his mercies to his affliftions, his joys to his forrows, and his condition, however mean, to that of thofe who are in more dillrefllng circum,- llances than himfelf; and fo upon the whole, with a chearful fpirit, he acknowledges that he is highly in- debted to the favor and goodnefs of Heaven — " What a vain thing, fays he, is the world with all *^ its enjoyments I 'Twill be of little importance to me *' a few months or years hence, whether I was rich or ** poor, applauded or defpifed. My great objedt is to *' pafs through life quietly and ufefully. Let others *' contend for crowns and kingdoms, for treafures and *' poflefTions : they are but trifles, yea the whole world *' is nothing to me, in comparifon with my immortal *' foul. I reft fatisfied with the allotments of Provi- dence. What God does is right and well. I chufe that things Ihould be as he would have them; for he knows better what is fit for me, than I know myfelf, A thoufand mercies have fallen to my Ihare, which others have been denied. For thefe I am thankful. What I covet above all things is the favor of God, a fenfe of it imprefled upon my heart, and a perfe6t *' conformity of temper to the divine will. May I but ^^ be allowed to converfe with the King of king's, I can ^^ be content to be a peafant. Nay, I can patiently en- " dure the frowns of the whole world, if I may enjoy ^' the fmiles of a reconciled God." Such are the rea- fonings of the contented mind. * I Sam. iii. 18, Now