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on whom all are dependent, and to whom all are accountable: how infatuated must you be, to live as if there were none! Never to inquire what your Creator commands or forbids! To be indifferent whether he be pleased or displeased! Wantonly to do those things, against which your consciences protest, as contrary to the will of God! Bestowing no pains to avert his wrath, when you know you have offended him! But wasting your lives in palling sensualities, insipid dissipations, wearisome pursuits, and a constant succession of vain expectations, bitter disappointments, and multiplied crimes, till a hopeless death drops the curtain, and closes the mournful

scene.

And are you then entitled, as persons of superior discernment and sagacity, to treat pious Christians with supercilious contempt, as men of weak When all the instances of credulity and intellects and disordered minds? indiscretion, which the whole company of religious people through all generations have exhibited, bear no manner of proportion to the madness and folly of an irreligious life.

Supposing however that you do pay some attention to this most important concern: is it not also evident from the subject we have been considering, that you ought to bestow great pains to discover the true religion, and to discriminate it from all others. Numbers are of opinion, that people should adhere to the religion in which they were educated: but does not this imply that they deem all religion a vain and trifling matter? A nation may retain some inconvenient usages, without much censure: but to support unjust and ruinous laws, because their fathers did so, would imply a most unreasonable and detestable obstinacy. Thus some circumstances in religion may perhaps be retained, because they are deemed venerable for their antiquity; but its grand essentials are our life, and we are ruined, if we prefer human tradition to divine revelation. Such an opinion vindicates the Jews in rejecting the gospel, and exculpates those who cried out, "Great is Diana of the Ephesians." It espouses the cause of Pagans, Mahometans, and Papists; while it condemns prophets, apostles, and zealous reformers: and in short, it considers it criminal to oppose any established error or imposition. But the monstrous deformity of this tenet must be visible, whenever it is brought forth to the light; and we need only exhort every one to consider the subject with application to himself, and to act accordingly. It will then be deemed most rational to examine with diligent and impartial care the evidences of divine revelation! and, if the mind be satisfied in this respect, daily to search the Scriptures, with earnest prayer for divine instruction, according to the apostle's exhortation, "If any man lack wisdom let him ask of God, who giveth to all men liberally, and upbraideth not."-But let it be also remem→ bered, that multitudes study religion as a science, and thus adopt a Scriptural creed, yea, are useful in propagating the truth, who yet are not themselves truly religious. Nay, many have prophesied and wrought miracles, who have been at the same time workers of iniquity. Notions may float in the understanding, when they do not durably affect the heart, or influence the conduct but unless the truth be an engrafted and sanctifying principle in the soul, it must be "held in unrighteousness;" and such a religion is indeed a vain thing, though vital Christianity is unspeakably valuable and important.

Our Lord requires his disciples to "seek first the kingdom of God and We should set out in early youth with this most imporhis righteousness." tant business: but if we have wasted a great part of our lives already, we should immediately attend to it with proportionable earnestness and industry. We should begin every year, month, week, and day, with this one thing needful; to which the prime of our affections and the best of our hours should be dedicated and all other pursuits if possible rendered subservient. “Labour not then," my friends, "for the meat that perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give you."

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If this be neglected, all is lost, whatever else may seem to succeed: if this be secured, all things will surely turn out to our advantage.

While we therefore call upon you in the name of Christ, to strive to enter in at the "strait gate;" to deny yourselves and bear your cross for his sake; and to beware that no earthly object rival him in your affections: while we warn you, that it is impossible to serve God and Mammon, and remind you that the friendship of the world is enmity with God: or while we endeavour to prevail with you, "to count all things but loss, that you may win Christ, and be found in him:"-what do we, but inculcate the maxims of heavenly wisdom? Does any prudent man hesitate to renounce an inferior interest, when it comes in competition with a greater, or to neglect some trivial concern, when business of the last importance demands his attention? And who, almost, refuses to part with a right hand, in order to preserve his life? But alas! "The children of this world are wiser in their generation than the children of light."

The worldly man, having selected his object, gives it the most decided preference; he adopts and persists in the most suitable means of success; he exercises self-denial in various ways, devises new expedients, never loses sight of his main point, and endeavours to render every thing, even religion itself, subservient to his grand design. But how different is the conduct of numbers who profess the gospel! How negligent are they of the means of grace! or how soon weary of attending on them! how trivial a matter serves as an excuse for omission, and how unwilling are they to venture or endure any thing in this momentous concern! Men in general are far more punctual to their commercial engagements, or even to their social appointments, than in the ordinances of God; and did lawyers or physicians study their several subjects, no more than nominal Christians do the Bible; or were the courtier as slack in waiting on his prince, as they are in coming to the throne of grace; how would men exclaim against their folly and inconsistency! Alas! even the true believer may reflect on the conduct of the prudent tradesman, the valiant soldier, and the candidate for royal or popular favour, till he be covered with shame and confusion.

But let us, my brethren, not yield to this supineness; let us examine the grounds on which we expect eternal life, as a prudent man would look into the title-deeds of a valuable estate. Let us endeavour to convince our children and relatives, by word and deed, that we seek these blessings for them also, as the grand concern: for alas, even where creeds and catechisms are taught, the conversation of the parlour, and the general system of education, often suggest an opposite conclusion. Let us consider, that we make the best use of our talents, and are the best friends to our country, and to man-kind, when we most endeavour to promote the interests of true religion. And should we in this course meet with many discouragements, let us not be weary in well-doing, for assuredly we shall reap in due season, if we faint not.

SERMON II.

RELIGION MAN'S GREAT CONCERN.

DEUTERONOMY VI. 6-9.

These words, which I command thee this day, shall be in thy heart; and thou shalt teach them diligently to thy children; and thou shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up: and thou shalt bind them as a sign upon thine hand, and they shall be as frontlets between thine eyes; and thou shalt write them upon the posts of thine house, and on thy gates.

THE observation is not more common than just, "that if religion be any thing, it is every thing." If Christianity be true, the consequences of our present conduct are infinitely important: and while the infidel may be more atrociously criminal and extensively mischievous, the professed believer, who lives like other men, is the most inconsistent character in the world. The language of Scripture does not accord to that of modern times: wicked Christians, and irreligious believers, are never mentioned in the sacred volume: faith is never supposed to be separable from a holy life: all worldly men are represented as unbelievers, or as only possessing a dead faith; and all believers are spoken of as the servants of God, who live to his glory, and are distinguished from other men by the whole tenor of their conduct, and not merely by their principles. These things are as observable in the Old, as in the New Testament: for true religion has been essentially the same, ever since the fall of Adam; though many circumstantial alterations have taken place: and indeed the perfections of God, the wants of a sinner, and the nature of holiness and happiness, are in themselves immutable.

I shall therefore, without further introduction, proceed to discourse on the words of the text, as applicable to Christians, with an authority proportioned "These words which I command thee this to their peculiar advantages. day," even the great doctrines and precepts of the Bible, "shall be in thy heart; and thou shalt teach them diligently to thy children: and thou shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up: and thou shalt bind them upon thine hand, and they shall be as frontlets between thine eyes: and thou shalt write them upon the posts of thine house, and on thy gates." It is, alas! too obvious, that professed Christians do not generally observe either the letter or the spirit of this exhortation: nay, that numbers of them would censure or ridicule any of their acquaintance, who should Whether this prove that manifest a disposition to practise according to it! most men among us are Christians only in name, or whether some more satisfactory account can be given of the undeniable fact, every one must be left to determine for himself.

I shall endeavour from the words of the text,

I. To point out some of the leading principles of our holy religion, which especially demand our unremitted attention.

11. Explain and illustrate the exhortation, and suggest the most effectual methods of reducing it to practice.

III. Shew the reasonableness of such a conduct.

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And may the Lord vouchsafe us his special help and blessing, while we meditate on this important subject! For it is astonishing and lamentable to observe, how slightly even they who seem to be religious pass over such urgent exhortations! So that while a vast majority of mankind are altogether asleep in sin, the rest seem not to be half awake to matters of infinite and eternal importance.

I. In pointing out some of the leading principles of our holy religion, which especially demand our unremitted and most earnest attention, we cannot begin more properly, than with the perfections and authority of God, and our relations and obligations to him. However men may allow these truths, it will yet be found, that their conduct in this respect marks very strongly the distinction between the religious and irreligious part of mankind. Who can imagine, that the gay, the sensual, the covetous, or the ambitious have a constant and serious recollection of that holy, omnipresent, omniscient, and almighty God, in whom we all profess to believe? May we not rather conclude, that "God is not in all their thoughts;" at least, that they do not willingly and deeply consider his character and perfections, as described in the sacred Scriptures. Do such men habitually recollect the majesty and authority of the Lord, their obligation or accountableness to the Creator and Judge of the world? Do they act under a constant sense of his all-seeing eye? Do they endeavour to please him in their most secret and common actions; or by their inmost thoughts and motives? Do they seek happiness in his favour, and liberty in his service? Or do they, when conscious of having offended, rely on the mercy of God, and seek an interest in the salvation of his Son, as the grand object of their deliberate choice, and most fervent desires? I apprehend that the most admired and applauded characters, in Christian countries, are as entire strangers to this course of life, as the very pagans themselves. But the true believer walks with God; the thoughts of his presence and perfections frequently possess his mind, and habitually influence his conduct; and in his various occupations and pursuits, he seeks "not to please men, but God that trieth the hearts"

It is indeed one great end of our preaching, to convince men, that religion does not consist in coming once or twice a week to public worship, or at stated seasons to the Lord's table; but that these are merely appointed means of bringing them habitually to acknowledge God in every part of their conduct; that their actions, conversation, and dispositions may be influenced by a sense of his presence and authority; that pious meditations, ejaculations, and praises, may continually spring from the temper of their minds, as occasion requires; and that their daily employments, regulated by genuine piety, may be a constant succession of services to their Master who is in heaven. Who can deny that the law of God requires this at our hands? that the example of Christ recommends and enforces it? or that the apostle inculcates it, when he says, "Whether ye eat, or whether ye drink, or whatever ye do, do all to the glory of God." Perfection indeed cannot here be attained; nor can we say what measure of this habitual recollection is essential to genuine piety; but if this be the nature of true religion when perfected, it must proportionably be the same in its lowest degrees. If we do not propose to ourselves a high standard, our actual attainments will be very low and if the nature of our religion differ from all our ideas of the worship and holinesss of angels, we shall doubtless be finally excluded from their society, as incapable of their holy felicity.

The eternal world is another subject, which demands our unremitted attention. Death and its important consequences; and the awful realities of that solemn season, when "all that are in the graves shall hear the voice of the Son of God and shall come forth; they that have done good to the resurrection of life; and they that have done evil to the resurrection of damnation," should be familiar to our thoughts, and frequently be made the subject of our conversation. Eternity! the shortness of time! the uncertainty of life!

the importance of this fleeting season of preparation for the tribunal of God! the sin, the folly and infatuation, of wasting it in the eager pursuit of perishing things, or in frivolous and pernicious amusements! By frequently recurring to these topics, we should endeavour to excite ourselves, and to "exhort one another, while it is called to-day; lest any of us should be hardened by the deceitfulness of sin." A misspent day, or even an idle hour, must, on reflection, give pain to the man who duly considers the words of Christ, "Watch and pray always, that ye may be accounted worthy to escape all those things which are coming on the earth, and to stand before the Son of man." "Let your loins be girded about and your lamps burning, and ye yourselves like unto men that wait for their Lord." Be ye, therefore, ready also for in an hour that ye think not the Son of man cometh."

Our chief business is not with men: our grand interest is not placed in earthly objects. The Lord himself is "he with whom we have to do;" and if we be indeed believers, "we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal." This was the peculiar disposition and practice of all that cloud of witnesses which have gone before us. "Enoch walked with God and was not, for God took him." Moses preferred the reproach of Christ, and the sufferings of God's people, to the riches, honours, and pleasures of Egypt: for he "had respect to the recompence of reward." The Old Testament saints "all died in faith, not naving received the promises, but having seen them afar off; and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims upon the earth." The primitive Christians "suffered joyfully the spoiling of their goods, knowing that they had in heaven a better and a more enduring substance." They counted not the sufferings of this present time worthy to be compared with the glory that shall be revealed;" and many of them considered death as their gain, that "being absent from the body, they might be present with the Lord." Yet, in these days, this kind of life not only appears visionary to profane scoffers and infidels; but many who profess and contend for the peculiar doctrines of the gospel, seem not at all aware, that one grand difference between a believer and other men, consists in the decided preference which he gives to eternal things, above all the interests and enjoyments of this sublunary world. To be carnallyminded is death, but to be spiritually-minded is life and peace."

The law of God is another of those interesting subjects, which ought to occupy a large share of our thoughts and conversation. This law, which is spiritual, holy, just, and good, is given to be the rule of our conduct, and the standard of our judgment, and it is written in the hearts of all true believers. Thus David exclaims, "Oh how I love thy law! it is my meditation all the day." I esteem all thy precepts in all things to be right." "I love thy commandments above gold, yea above much fine gold ;" and, "I will walk at liberty, for I seek thy precepts."

Numbers of men, called Christians, prescribe to themselves no other rule than the law of fashion, custom, honour, or trade; that is the law of their own peculiar circle. Others judge of their conduct by some scanty maxims of morality, or their own notions of right and wrong: and few, even of those who profess to believe, seem willing to use the commandments of God for these important purposes." Thou shalt love the Lord thy God with all thy heart, thy mind, thy soul, and thy strength; and thou shalt love thy neighbour as thyself." These are the two great commandments, in which the whole law is briefly comprehended. But who can fully explain such extensive precepts, or speak of them in terms of commendation equal to their excellency? There can be no part of our conduct, or desire of our hearts; no thought, word, or action whatever; which does not either agree or disagree with these two grand branches of that "holiness, without which no man shall see the Lord." With these, the believer, as far as he acts in character, compares himself continually; and thus determines whether he hath

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