SERMON IX.

Of debates among Chriftians in the apoftolic age.

ACTS i. 8.

But ye shall receive power, after that the Holy Ghoft is come upon you, and ye shall be witnesses to me, both in Jerufalem, and in all Judea, and in Samaria, and unto the uttermoft parts of the earth.

SERMON X.

341

Christianity referred to the fincere inquiries and impartial judgments of mankind. 2 COR. iv. 2.

But have recounted the hidden things of difbonefty; not walking in craftiness, nor handling the word of God deceitfully; but by manifeftation of the truth, commending ourfelves to every man's confcience in the fight of God. 374

SERMON XI.

GOD'S Moral Government.

PSAL. xcviii. 9.

With righteousness fhall be judge the world.404

PREFACE.

PREFACE.

IT

T hath been often obferved, that the exemplary goodness and purity, by which the primitive Chriftians were distinguished from the world about them, with their amazing patience and meekness in bearing all forts of ill ufage on account of their religion, was one of the most effectual means of recommending it, and engaging others to embrace it. And furely it was very natural to think, that it must be an excellent discipline, and not unworthy of coming from the good parent of mankind, which produced fuch effects in thofe, who fubmitted to it. It is just matter of regret, that fo many

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many at this day, who profess Christ's religion, act a part unworthy of it, and seem to be very little under the influence of its principles in the conduct of life; that vice doth scandalously prevail; and that in many inftances, where there is a zeal for Christianity confidered as a system of religious principles and doctrines, and men glory in the profeffion of it, there is yet fo little regard had to the laws of it in practice. Still there want not many inftances, in which this wisdom, which is from above, is seen to poffefs the heart, forming the temper, and directing the behaviour; and by these we may judge of the excellency of the religion of Christ. To see a perfon of no more than common understanding, a stranger to all learning and science in religious matters but what is derived from the holy

fcriptures, by virtue of this difcipline only, acting his part in life fo as with happy fuccefs to ferve the great purposes of it; to see him maintaining an amiable purity of manners and decency of behaviour, abounding in the just and natural expreffions of devotion towards God, in the fruits of righteousness and charity towards mankind; to fee him ftudiously endeavouring to adorn every ftation of life by the practice of those virtues, which are fuited to it; making it his first care to approve himself to God and his own confcience, refolved and firm in refifting temptations to evil, and in maintaining his integrity at any expence; labouring daily to correct what is amifs in his temper and way, and to grow in all good affections and difpofitions; living in the world, as a person who is not of

it, and defpifing all fenfual pleafures and temporal poffeffions, when compared with virtue and religion, with the favour of his Maker, and the hopes of a happy immortality; I say, to see a person so formed going through life in a manner moft reputable and useful, appearing uniform and like himself in all the changes of it; to see him at last meet death with an undisturbed tranquillity of fpirit, poffibly with great defire and joy, muft, one would think, in an attentive obferver, beget very favourable fentiments concerning a religion, by means of which all thefe virtues are carried to fo eminent a degree; and one would indeed wonder, if any good man fhould be: an adversary to it. What a pleafing fcene muft this world be, were mankind univerfally formed according to this difcipline, and con

stantly