SERM.Own inventions, the forms of worship are XV. evidently ridiculous, tending to deftroy in

ftead of promoting true religion; and yet the wifeft among them could not find a way to correct these abuses or prescribe a more reasonable service; therefore they complied, and advised others to comply, with the established superstition. But the positive institutions of the gospel, as originally delivered and explained in it, as they are very few in number fo they are free from indecency, affectation, and tendency to mislead mens judgments, and to corrupt religion by turning it into empty form, which are always found to attend human devices in the worship of God; on the contrary, the utmost care is taken by the scripture-declarations to direct our views in ufing them to promote purity of heart and life, as that wherein the effence of religion confifteth, and upon which our acceptance with God dependeth.

There are two obvious reflections on what hath been faid which I recommend to your confideration.

First, That the defign of the gospel as a rule, in that comprehenfive view which I have given of it from the words of the apoftle, taketh in the whole compafs of human life and affairs; it is our guide in all our important

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portant purposes and works; for they relate SER M. either to God, or our fellow-creatures, or our XV. selves; what then can we imagine that doth not fall within its direction, what I mean that is worthy of our attention or our purfuit? It directeth the concerns of religion, of civil and focial life, and the management of our private affairs, fo far as is neceffary to preserve the balance of our affections, the harmony of our natural powers, and the inward peace of our minds; and what is there worthy of men which doth not come under one or other of thefe heads? The text, therefore, is to be understood in the utmoft univerfality, just as that parallel exhortation of the apostle Peter -which is more univerfally expreffed, be ye holy in all manner of converfation. Let not only the immediate duties of religion, but all your affairs, be conducted with a regard to the gospel as your rule, and let the word of God be hid in your hearts that you may not offend in any inftance, but on all occafions preferve your innocence, and practife true virtue.

Secondly, The obligations of chriftanity are not fatisfied by mere external actions. I have faid indeed that our converfation comprehendeth the whole tenor of our de-liberate actions; but it is as they are deliberate and with relation to the fpring from VOL. IV. which

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SERM. Which they proceed. It will appear ftill XV. -more evidently, if we confider the particu'lar virtues prescribed by the gospel, that a converfation becoming it doth not consist in a merely outward regularity of life as feparated from uprightness of intention and the concurring influence of good motives. No one furely will imagine that there can be any fuch thing as godlinefs without pious affections, without the fear and love of God, and faith in him; there may be an hypocritical fhew of devotion, or a form of religion, but every one must see that is as contrary to the gospel as the most open profaneness is. As little reafon is there to think that any other of the christian virtues is compleated in outward works; for inftance, that almsgivings will pafs for charity, fince our Saviour expreflly teacheth us that the most specious appearances of that kind, if there be not a right intention, will intitle us to no reward from our father who seeth in secret, that is, who knoweth the motives of the heart; or, that a mere abftinence from grofs inftances of lewdness and debauchery will come up to that fobriety which the laws of Jefus Christ enjoin to all his difciples. Such a notion appeareth evidently contrary to reafon itself, and to any tolerably just senti

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ments of morality; but for a chriftian to en- SER M. tertain it, sheweth the most stupidly careless XV. inattention to the profeffed rule of his religion. Nothing can be clearer than that what the gofpel firft and principally aimeth at, is, that which our Saviour calleth cleanfing the infide, purifying the hearts and affections of men, or reftoring true integrity and uprightness of mind, as the principle from which all really good actions must flow, and thus only the end of the commandment can be obtained.

I have fhewn you what in fact that converfation is which is becoming the gospel; confidering it merely as a pofitive revelation and a law which refteth wholly on the authority of the law-giver, the immediate intention of it is our obedience; and you fee what kind of obedience that is; its demands are not answered by external appearances of goodnefs, but it governeth the inward difpofitions and affections of the mind; it infifteth on fincerity of heart and intention in all our works, and the practice of virtue and charity out of a pure heart, out of a good confcience, and faith unfeigned; it indispensably requi reth that we abhor and carefully abstain from every thing which is evil; not that we fhould abound in fome good works only,

SERM. imagining that thereby we make amends for. XV. defects in other inftances, for its doctrine is,

that he who keepeth the whole law and yet offendeth in one point, is guilty of all; but according to the gofpel our practice of virtue and duty must be conftant and uniform; juftice is as neceffary to a religious character, and to vifit the widows and fatherless in their affliction, and to keep one's felf unspotted from the world, are as truly pure religion and undefiled before God the Father, as the immediate acts of worship. And let it be remembred, christianity requireth that every particular virtue be raised to the highest meafure of perfection; we ought to grow continually in grace, and add new measures and degrees of the fame good quality to our prefent attainments, as well as one of them to another, as we should add to faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity; fo we fhould endeavour to be ftill more and more established in each of thefe virtues, and forgetting the things which are behind, and reaching forward to thofe things which are before, that is greater degrees of perfection, prefs towards the mark for the prize. This subject