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SERM. in the name of God, tells the people of VIII. Ifrael in the 50th pfalm, that he will not

reprove them for facrifices and burnt offerings to have been continually before him. What he inculcated more earnestly, and laid much greater ftrefs on, was offering thanksgivings to God, and paying their vows to the most high by a thorough effectual reformation of their lives. The fame pious author elsewhere gives this as the character of the man that fhall afcend to the bill of God, and stand in bis holy place; he that hath clean hands and a fure beart, who hath aot lifted up his foul to vanity, nor fworn deceitfully. And more fully in the 15th, the godly man who shall dwell in the tabernacle of the Lord, is defcribed by the conftant diligent practice of moral duties. He that walketh uprightly and worketh righteousness, and speaketh the truth in his heart; that backbiteth not with his tongue, nor doth evil to his neighbour, nor. taketh up a reproach against his neighbour. In whofe eyes a vile perfon is contemned, but be honoureth them that fear the Lord; he that fweareth to his own hurt and changeth not. The fame doctrine is yet more clearly taught and largely infifted on in the New Teftament

Our

Pfal. xxiv. 4.

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Our Saviour often reproves the Jews of his SERM.
time because religion with them had degene- VIII.
rated into empty forms. They employed them-
felves wholly in, and valued themselves on
the fcrupulously exact performance of out-
ward inftrumental duties, while they neg-
lected fubftantial holinefs and virtue; they
tithed mint,annife, and cummin, but neglected
judgment, faith, mercy, and the love of God,
the weightier matters of the law. And the
apoftles likewise, take care to instruct chri-
ftians that the chriftian religion does not con-
fift in external things; the kingdom of God,
the effence of true chriftianity, is not meat
and drink, but righteousness and peace, and
joy in the Holy Ghost *.

Yet the external acts of adoration and ho-
mage to the Deity are not to be left undone ;
and the performing of them according to his
institution is a part of Godliness. In our
prefent ftate the affections of the mind natu-
rally vent themselves by fome outward actions.
Benevolence, efteem, gratitude, and other
difpofitions towards our fellow-creatures, are
not filent and unactive in the heart. Nature
and custom have taught us the proper ex-
preffions whereby they fhew themselves, and

VOL. II.

Rom. xiv. 17.

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SERM. if these be altogether omitted, we shall scarcely VIII. conclude that the inward principles have a

being. By a parity of reason, if we have internal good affections to the Deity, the fincerity and the force of them are discovered by proper outward acts. If human fuperiors reasonably require that their subjects fhould recognize their rights, and pay them the public refpect they claim, is it not juft that the poffeffor of heaven and earth, the lord of the fpirits of all flesh, fhould be honoured with our external acknowledgments ? Not that there is any value in the outward performance, as feparated from the affection; but fuppofing first the fincerity of good principles and difpofitions in the foul, they ought to be exerted in external acts of worship, for two reafons:

First, because that has a tendency to in-.. crease them. The body and the mind in our prefent conftitution have a mutual influence on each other. As the vigorous attention of the mind and the earnest exertion. of its powers, fometimes, even overbears the external fenfes, and fufpends or abates their exercise, fo the ufe of the bodily organs, as in fpeaking, or other appointed fignificant actions, tends to fix the attention of the mind,

·and

Experience SERM. teaches men VIII.

and invigorate its affections.
juftifies the inftitution; for it
that while they speak to God in prayers and
praises, and perform other appointed services
in the due manner, pious difpofitions, in
which godliness principally confifts, are
ftrengthened.

Secondly, Another reafon for outward acts of adoration and homage to God is, that thereby we may glorify him. As his fervants esteem him in their hearts, they love and fear, they truft in and are devoted to him, all these ought to be teftified by fome, proper external acts, that others feeing their good works may be alfo induced to honour him. This is what is principally meant by that celebrated expreffion in fcripture, calling on the name of the Lord: not particular acts of worship, but a public and open profeffion of the true religion, which every godly man will make, and in fome cafes it is the best. evidence that can be given of fincere piety. It is obferved *, that when men were multiplied on the earth, and probably the good separated from the wicked, then began men to call on the name of the Lord. To join in religious folemnities as a public acknowledg-. P 2

ment

*Gen. iv, 26.

SERM. ment of the true God, and his pure worship VIII. And to this purpofe St. Paul * applies that declaration of the prophet Joel, whofoever shall call on the name of the Lord fhall be faved; that is, whofoever fhall in the fincerity of his heart, make open profeffion of the true religion, believing in and worshipping the true God; for the apostle has fhewn in that context, that as with the heart man believeth unto righteouf ness, fo there must be also an agreeableness of our outward behaviour to this, for with the mouth confeffion is made unto falvation. And our Saviour often tells his difciples, that bim whoever shall confefs him before men, will be confefs before his Father and before the angels; but whoever shall be ashamed of him and deny him before men, of him will be be ashamed and deny him before his Father who is in heaven.

A religious or godly profeffion is made, not only by words, but public acts of worship, in which societies join as a testimony of their believing in the fame God, and acknowledging the fame rule of worship and obedience. And tho' this is far from being the all, or indeed the main of a pious character, yet I don't see that the omitting it altogether

can

Rom. x. 13.

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