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moneft labour as fuch, if it flows from that principle. The natural gratifications, which he hath provided for us, are neither unthankfully to be condemned, nor beyond reason fufpected, as unfafe. And they, who run into fuch extremities, make religion appear uninviting to others, and lay heavier burthen on themselves, than they will be able to bear, at least without fouring their tempers: a grievous fault; and in that cafe the lefs excufable, as it is of their own bringing on, by going out of their way whereas going forward in it would have intitled them both to furer protection and eafier pardon.

But ftill over-free indulgence is much more general, and ufually more hazardous, than overftrict abftinence. And all perfons, especially all who enter far into the world, should frequently and impartially examine, whether they are indeed fo innocent, as they are apt to imagine; whether they are not growing vain and thoughtless, languid in their fentiments of true honour and virtue, infrequent or fpiritlefs in their devotions, unmindful of paft fins and future improvements, forgetful of their latter end. And proportionably as they difcover any of these bad fymptoms, they fhould take moft ferious beed to themfelves, leaft their hearts be overcharged with the cares, the pursuits, the diverfions, of this life; and fo that day come upon them unawares *.

Let us all therefore determine, neither to fly from fuch trials of our virtue, as providence hath defigned to ftrengthen and perfect it ; nor yet run or be led into fuch, as may probably overset it; but use the good and bear the evil of this world with moderation; and prepare for the rewards of the next with diligence.

Having thus explained the two comprehenfive duties of benevolence and self-government, preferibed in the text, I come now to shew,

II. That they are principal parts of pure and undefiled religion.

Indeed without them there can be nothing, that deferves the name. Religion is not a fyftem of speculative opinions, nor a ritual of forms and ceremonies: but it confifts in that love to God, as a being perfectly holy in himself and good to us; and that dutifulness to him, as the author and ruler of the univerfe; Ccc 2

Luke xxi. 34.

which

which engage men to feek his favour by imitating his nature and obeying his laws. If then we neither become fach as he is, nor do fuch things as he commands, what pretence have we to call ourselves pious perfons? "We believe in him." And fo do the devils *. "We worship him." But utterly in vaint, while we continue to be, what he must for ever continue to hate; unkind to our fellow-creatures, or immoral in the conduct of ourselves. Indeed what defire can we have of the reward, which he promifes, heavenly happiness; when the temper, neceffary to qualify us for enjoying it, is directly contrary to that, which we indulge? But a perfon humane in his healt, and careful in the government of his appetites and paffions cannot, ordinarily fpeaking, be far from the kingdom of Godt. He hath no worldly motive to prejudice him against religion but all imaginable reafon to hope and believe it is true. His knowledge of what is right and fit will help to give him just conceptions of God: his efteem for it will teach him to honour God: and the fenfe, which he must have, of his many failures in it, will powerfully tend to make him humble and penitent, folicitous for pardon and affiftance, in what manner foever beftowed; and ambitious of that bleffed ftate," where he fhall fin no more, but his weak habits of goodness will attain their maturity, and bring forth their fruit in perfection.

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This do virtuous difpofitions conduct men to religion: and in return, one main business of religion is to ftrengthen and improve virtuous difpofitions. Doubtlefs the love of God is the first and great commandment §: but the love of our neighbour, and of inward holiness, are the principal evidences, which he requires, of our loving him. Doubtlefs he is to be moft reverently worshipped; and every duty, which he hath enjoined, whether by reafon or by fcriptute alone, moft confcientiously performed: all comparifons of one fort with the other, which may contribute to depreciate either, must be carefully avoided; and the inexpreffible good influence of merely chriftian precepts on the obfervance of all the reft, thankfully acknowledged. But ftill, moral obligations are by much the most numerous and extenfive: the temptations, that we have to tranfgrefs them, are much the ftrongeft: the good, which

· James ii. 19.
Matth. xxi. 38.

Matth. xv. 9.
John v. 3.

Mark xii. 34

which fulfilling them doth to mankind, is much the most confiderable the proof, which it gives, of our advancement in piety, is much the fareft. And they are completely comprehended under the two heads, mentioned in the text, good-will to others, and die regulation of ourfelves: one of which includes all the exertions of virtue; the other, all the restraints of it.

If indeed we practise ever so many of both only from regard to intereft or eafe, fondness of applaufe, fear of worldly punishment or difesteem; fecuring these points will be our whole recompence. If we do it from a sense of duty; that sense is very defective, whilst duty to God is felt out of the confideration. Nay, if our principal end be obedience to him, and we flatter ourselves that our obedience is meritorious or faultlefs; our pride will convert the pretended homage into an infult. But if we faithfully endeavour to perform every moral precept, as the law of our Creator; not trufting to our own ftrength, but devoutly using the appointed means for obtaining the aid of the Holy Spirit; and then with humility of heart offer up to our heavenly Father all that we do, as our reasonable fervice; but unworthy of his acceptance, otherwise than through his mercy, promised to the mediation of our bleffed Lord: this will be the fullest demonstration, and the only effectual one, that we can give of pure religion and undefiled. Scripture teaches it: our understandings acquiefce in it: the experience of the great day will verify it: and the minifters of the gospel are exprefsly required to publish the notice of it before hand. This is a faithful faying, and these things I will that thou affirm conftantly that they, which have believed in God, may be careful to maintain good works †.

• Rom. xii. 1.

t Tit. iii. 8.

SER.

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THE FOLLY AND DANGER OF RESTING IN THE MERE
FORM OF GODLINESS.

2 TIM. iii. 5.

Having a form of godliness, but denying the power theref from fuch turn away.

THESE words conclude a moft dreadful defcription giver by St. Paul of the state of mankind in the laft days. Ha ving foretold the general practice of almost every fin, that could be named, he furprisingly adds, that with all thefe they should retain a mighty pretence of acting from principle: baving a form of godliness, but denying the power thereof. But how un accountable foever this may seem in fpeculation, it is common in fact. And we shall do well to enquire, both into the origi nal and the extent of such behaviour. For though remarks have been made upon fome inftances of it with fufficient seve rity, little attention hath been paid to others of almost equal importance and yet we are charged to turn away from all who are guilty of them, as blameable and dangerous perfons.

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The duty of man, though proceeding all from one fource. naturally divides itself into religion and morals. Our underftanding and our affections dictate to us the practice of both these and both evidently promote our happiness. But they promote it by fuch exercifes and reftraints, as the inbred diforder of our frame makes uneafy, at the fame time that it makes them neceffary: and that injudicious tendernefs for our felves, to which weak minds, as well as bodies are liable, creates in us a strange averfion from entering upon a course, imagined to be ftill harfher than it is, though effential to our welfare. Yet avowedly, to disregard the obligations they are

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under, would be too bold a step for most men; who must therefore find out fome middle way. And one fuch way, a very obvious one, is diffimulation of which accordingly great ufe hath been made, to preferve a fhew both of piety and virtue. But while juft notions of either prevail amongst men, it will ufually coft hypocrites more pains to gain credit, than would be needful to become in earnest good: and after all, they but feldom fail of being feen through by others, and yet feldomer fatisfy themfelves. Mere pretence therefore will not anfwer the purpose: there must be fomething that hath the look, even to our own minds, of reality; fome counterfeit of our duty, fubftituted instead of it, which we can mistake for it. Were fuch mistakes involuntary, they would be guiltless: but the perfons deceived in this cafe, choose to deceive themfelves; which the vicious are both prone and able to do in a wonderful degree. Thus the voluptuous man takes up with prefent momentary gratifications for his real proper happiness : and the artful man looks on the cunning, that only ferves a hort-lived turn, as genuine wifdom.

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Now in just the fame manner men have contrived to fet up for religion, fome, one thing, fome, another; all which, though exceeding various, go under the general name of fuperftition. And several of these corruptions might have their first rise merely from error in judgement or ignorance. But then ill defign must have fupported afterwards what otherwise good fenfe would easily have corrected and the main caufe, why men had falfe notions of God and his worthip, was, that, as the apoîtle obferves, they did not like to retain the true in their knowledge*. It may feem an objection to this, that superstitious obfervances are often far more burthenfome, than our reasonable service +. But an evil heart thinks no grievance fo heavy, as the exertion of good, and the mortification of finful difpofitions: befides that, ways have been invented of lightening the other burthens, and reducing them commonly to a small matter. No wonder then, that in all ages forms of godliness without the power took place and being greatly diverfified, as different occafions invited, have not only stood in the roem of all that affectionate reverence, which men owe to God, but have often been supposed to compenfate for breaking the ftrongest

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of

Rom. i. 28.

† Rom. xii. 1.

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