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SERM. And thus it appeareth, that as there is IX. nothing in the religion of Chrift itself, and the only defign, which it pursueth, which looketh like impofture; fo, in the manner in which the apostles conducted themselves, and carried on this defign, and the reprefentations, which they have left us of the fituation and circumstances, in which they found themselves, and the part, which, with regard to thofe, they acted, there is not only nothing, which favoureth of falfehood, diffimulation, and corrupt design; but on the contrary, there are the strongest appearances of truth and fincerity. It may be most justly said, that if they were really men of integrity and truth, there could not be stronger appearances of it in their conduct. And unless the reader fhould imagine, that all these circumftances, with respect to the state of the primitive church, the controverfies, which were in it, the herefies, which sprung up, the many enemies the apostles had to conflict with, and the frank, and open, and undaunted manner, in which they oppofed them; unless, I say, the reader should imagine the whole a mere fiction, (an imagination, which no man of understanding will admit) he will

be

be obliged to acknowledge, that the SERM. apostles did bear an honeft teftimony to IX. the truth, and that they were perfons of candour and fincerity; not intending to impose upon mankind, but to lead them into the way of falvation.

SER

SERMON

X.

Christianity referred to the fincere inquiries and impartial judgments of mankind.

SERM.

X.

2 COR. iv. 2.

But have recounted the hidden things of dishonesty; not walking in craftiness, nor handling the word of God deceitfully; but by manifeftation of the truth, commending ourselves to every man's conScience in the fight of God.

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VERY one, who attendeth to the nature and defign of religion, must fee, that it is feated in the heart, and confifteth in acting agreeably to the will of God, from right principles and af

fections.

fections. The fum of it, as we are taught SERM. in fcripture, is, to love the Lord with all X. our hearts, and minds, and strength, and to love our neighbours as ourselves; arid where fuch love poffeffeth the heart, it. cannot fail of being productive of all the natural fruits of piety, righteousness, and charity, in the actions of life. But should' we fuppofe, that men did perform the external acts of piety and devotion, without love of God; this would be fo far from being true religion, that it would be most offenfive hypocrify and in like manner, if works of righteoufnefs and charity were done without principle and right affection," they could not be accepted. To confider this matter in another light; our religion is reprefented, in fcripture, as confifting in faith and in practice. We are faved by faith, which must be understood to fignify," not merely an affent to certain principles, but a cordial embracing of the truth, as that, which is to direct us in the conduct of life. The faving efficacy of faith fuppofeth, that the wifdom, which is from above, hath entered into the heart, and` modelled it aright; and denoteth fuch a fenle of truth, and feeling of its power, as will

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SERM, will determine men, as the Apostle John X. fpeaketh, to walk in it. And as to the practice, which Chriftianity requireth; namely, that holiness, without which no man fall fee the Lord, it confifteth in obedience, fpringing from a pure heart, from right principles and affections, and doing our duty with fincere regard to divine authority,

From this view of religion, it plainly appeareth, that force or compulfion can nẹver be a natural and proper means of promoting it. Men may indeed be compelled, by temporal penalties, to make a profeffion, which fhall be agreeable to the sentiments of thofe, who have power over them; and they may be compelled to do certain external actions; but the affent and perfuafion of the mind is not at all an object of force and compulfion, and can arise from nothing, but the appearance of truth to it. In like manner, with respect to practice, the external action is what men may be compelled to; but to act from principle or affection can never be the effect of force or temporal penalty. Who ever thought of compelling men to the exercise of love, of good-will, of piety and compaffion, of

meekness,

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