II.

VOL. that they fuppofed them to be deities in reality, but because they looked upon them as representing the DEITY, in thofe refpects, wherein it was most beneficial to them.

But now, while men are naturally addicted to profess fome religion, as it comes in their way, that which they have the best opportunity to know; fo at the fame time they have, generally, a moft rooted difaffection to fincere religion, fuch as fhould command their hearts, and govern their lives and practice. This is to be refolved in fome measure into the juftice and fovereignty of GOD. Into his juftice, in not continuing to give that grace which men refift and contend against : And though it is of infinite mercy that his grace does overcome in fome inftances, yet that it does not in all, is to be attributed to his fovereign dominion: in which he is not to be prescribed unto, as to his difpenfations to his creatures, who have made themselves obnoxious to his displeasure. He is juft, where he withholds any benefit; he is fovereignly gracious where he gives that affistance and power, which fhall prevail against this enmity in the hearts of men. And when perfons must have fomething of religion, and will have only that of it which is moft tolerable, and does not bear hard upon corrupt nature; no wonder then, I say, if they take up with the bare name, and content. themselves with the mere form of godlinefs. But to profess at such a rate is the most easy thing in the world.

IV. THIS

I.

IV. THIS may in some cases proceed, particu-S E R M. larly in the Chriftian world, from an inward conviction of the importance and excellence of religion, arifing from the light of Scripture, joined with the inefficacy of it. Very plain it is, that the light by which the truth of the Chriftian religion is discovered to any one, carries mighty conviction of its excellence along with it. It does fo to any one who views the weight and importance of the Chriftian religion, and confiders also the evidences of it which are fuperadded. A religion that came with triumphant evidence and glory into the world! Spoken at first by the Son of GOD, and confirmed by them who heard him; GOD bearing them witnefs, by figns and wonders of the Holy Ghoft. Some do confider these things, and thereupon the light is fo convincing, that they cannot withstand it, nor avoid receiving this religion as divine; but then, alas! it is too faint and impotent to govern their hearts and lives. It is powerful enough to convince their judgements and confciences; but too weak to change their minds, and influence their actions. Hence it is that there is in many a profeffion of the true reli gion, with a repugnant, inconfiftent practice.

V. WITH fome others a profeffion of religion may proceed from mere finifter defigns. They make a profeffion of religion, because it suits with their interefts and private views; and ferves to raise and establish their reputation, and by confequence to increase their gain. They could not do so well without it in fuch a country, and among fuch a people;

m Heb. 11 3,4.

II.

VOL. people; fo that gain and godliness with thet are commensurate to each other. Therefore, fince a profeffion alone ferves their turn, and answers their purpose, what need is there of any more? What need has any man of more than will anfwer his end?" I will have no more, to do with religion, "but to serve my fecular intereft," will fuch a one fay, if he speaks his own fenfe: "I defign, "not to be faved by religion; but to live credi

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tably in the world, and to fuit my defigns with "thofe, with whom I live." Again,

VI. WITH others it may proceed from a re gard to their ancestors, from whom a religion has been tranfmitted to them. This is a thing that has defcended from father to fon "I must therefore "be of the religion of my fathers." This fhews the reason why a religion fo received, be it ever fo good, fhould be fo ineffectual; and have fo little command of the hearts and lives of men: for it's efficacy, and the grounds for receiving it, do as it were measure one another. The Apostle Paul, fpeaking of the manner in which the Christian religion was receiv'd by the Theffalonians, fays; They received it not as the word of man, but of GOD,which effectually worketh in them that believe." Hence it appears plain, that where the religion of JESUS as coming from GoD is embraced on the authority of the divine word, and where men have their fouls overawed by this apprehenfion, there it works effectually; but on the contrary where it is received without grounds, there it be

I.

comes ineffectual. Many are Chriftians on the SER M. fame grounds, and for the fame reafons, that others are Pagans, Mahometans, or any thing else. And were they to give a true account of their faith, it would be this; "The religion that my forefa "thers were of, muft be mine alfo." This is an argument, which, mutatis mutandis, ferves as well to make the Mahometan religion true, as the Christian. And if it is fo profeffed, without grounds or reafons, it is no wonder if it be without efficacy on mens lives and practice.

VII. WITH others a profeffion of religion is taken up as a novelty. A veneration for antiquity has a great influence on fome; while others are as fond of novelty. This was the cafe, it is likely, of many of thofe unfound Chriftians, whom the Apoftle speaks of in this epiftle to Titus. Christianity at this time could be but newly planted in Crete, it could be only in its infancy; and therefore many embraced it as a new thing, and were pleased with it on this account. Thus

we may fee, men of different tempers are swayed to the fame end by contrary inducements. And we may add in the laft place,

VIII. THAT nothing but cuftom can make the profeffion of religion to appear tolerable, where it is attended with a repugnant and contradictory practice. Were there but few instances of this kind, a man would not have the boldness to venture on an open courfe of wickedness, repugnant to the religion commonly profeffed where he lives, whilft he continued to make a

VOL. profeffion of it himself. But it is very obviou II. to common experience, that many do emulate one another in that, which is most indecorous and unbecoming, even in that which is contrary to the common reafon of all.

How many gainful forts of wickedness have ceased to be shameful now-a-days from their being common! For when the restraint of shame is taken off from the mind, it is a most easy thing then for a man to be wicked. Thus influenced by custom they justify one another in what their own fedate thoughts would condemn, if they would but allow themselves to think. And hence it is that men are able to reconcile two of the most inconfiftent things in the world; a profeffion of the most pure religion with the most impure converfation.

I SHOULD have proceeded to the fourth general head of difcourfe, but fhall conclude with one dreadful and tremendous reflection. What apparent danger are we in, of lofing that religion from among us, which is more generally profeffed at this day! principally because of the refiftance and oppofition, which is made against it, by the practices of those who profefs it. For pray do but confider-What does GoD fend his Gofpel among a people for? Does he aim at any end in this, or does he not? And can that be a wife intelligent agent, who aims at no end? Or can we suppose him to act wifely who aims at no proportionable and fuitable end? What then can we think the great GoD defigned as his end, in fending the Gospel into the world; in planting it in this, or

any