4

Inftrument of Tyranny and Superftition, Bloodshed and Diffolutenefs, was a very amazing one: a Thing which neither any Sagacity could have foreseen, nor any Enthufiaft have believed; nor any Impoftor would have declared, if he had believed it. And therefore the Fact, joined with the Prophecy of it, far from an Objection, is a Proof of our Religion; and fhews us to be in the Midst of an Event; the melancholy Part of which having been fo remarkably fignified to us before-hand, we ought by no Means to judge of what will follow as we fhould in a common Cafe; but firmly believe, that as the Mystery of Iniquity hath been revealed, the Mystery of God' fhall be accomplished likewife, and Truth and Virtue reign on this Earth.

But then let us remember, that full enough hath been done to verify the first Set of Predictions; and it is high Time we should begin to make good the latter. That Chrift hath fent a Sword on Earth, no one doubts: let it now be our Care to fhew him in a more amiable Light, as the Prince of Peace. We have fufficiently made the Gospel minister to Sin: let us at laft bring forth Fruit by it unto Holiness.

2 Theff. ii. 7.

¡ Rev. x. 7.

Then

Then we shall bear in our own Breafts the fureft, the happiest, the only beneficial Proof of its Efficacy; and have our Conversation such amongst Unbelievers, that whereas they now Speak against us as Evil-doers, and against our Religion itself for our Sakes, they may by our good Works, which they shall behold, glorify God: thus bringing forward that bleffed Time, when the Wolf fhall dwell with the Lamb, and the Leopard lie down with the Kid; when they shall not hurt nor destroy in all his holy Mountain: for the Earth fhall be full of the Knowledge of the Lord, as the Waters cover the Sea'.

Yet even this joyful Scene will be only a faint Shadow of that eternal State of Blifs, to which is reserved the complete Vindication of the Benefits of Christianity: and in which, however the prefent World were to go on, they must appear with irrefiftible Evidence, when the Righteous fhall shine forth as the Sun in the Kingdom of their Father", when God fhall wipe away all Tears from their Eyes, and there fhall be no more Death, neither Sorrow nor Crying, neither shall there be any more Pain".

SERMON XII.

ISAIAH i. 16, 17.

-Ceafe to do Evil, learn to do well-

T

HE Order, in which thefe Words are

placed, was evidently defigned to teach us, that the Foundation of acting right is avoiding every Thing wrong. Several other Parts of Scripture lay down the fame Rule in almost the fame Terms: and many express, or imply, the fame Doctrine; putting Repentance before Faith and Obedience'. Even Heathen Authors, in very diftant Ages and Countries, have given the like Direction. And indeed

a Pfal. xxxiv. 14. xxxvii. 27. Amos v. 15. Rom. xii. 9. 1 Pet. iii. 11.

b Matth. xxi. 32. Mark i. 15. Acts xx. 21, Tit. ii. 12, 13. • Θεραπεύει και ποτίζει [ἡ παιδεια] τη καθαρτικη δυναμει ειθ ̓ ὅταν καθαρ θωσιν, έτως αυτές εισάγει προς τας αρείας, κ. τ. λ. Ceb. Tab. P. 35. Ed. Salm. Sapientia prima eft Stultitia caruiffe. Hor. Epift. i. 1. Τες αρχομενες απο μοχθηρότερας αγωΓης επι καλλιονα μεταβαινειν χρη πρωτον εξεμειν τον της κακοζωιας ιον, και τοτε τους της ευζωίας αγαθοις τρέφεσθαι. Η γαρ προϋπαρχεσα μοχθηρία τα προσιούλα χρησα διαφθείρει ώσε ἡ ταξις απαλει της ευαγώδας naladoxn. Simpl. in Epict, c. 6,

every one must own the Juftness of it: but ftill very few appear to perceive or attend fufficiently to its Importance: which, there

fore I fhall endeavour to fhew

you, I. More briefly, in Respect of our Conduct in general:

II. More at large, in Respect of our Behaviour to each other.

I. In Refpect of our Conduct in general. It is plainly the natural and rational Method, to begin with removing what elfe will obftruct our Progrefs, and to make Unity within our own Breafts our earnest Care. He who hath only confiftent Purfuits may follow them with a Profpect of Succefs: but a Mind, divided and diftracted between contrary Principles of Action, can hope for Nothing, but to be drawn backward and forward by them continually, ae they chance to prevail in their Turns. Things, indeed, that do but accidentally give fome little Hindrance to each other now and then, may be profecuted together, and the due Preference, when they interfere, be adjusted well enough. But Sin and Duty are so effentially oppofite, that their Interests can never be reconciled. They flow from different Motives, proceed by different Means, aim at different Ends, and thwart one another perpetually.