II.

VOL. opened, and all these latent fentiments be expofed to publick view! How will men quake when they come to be expoftulated with, by fo high and indifputable an authority! When terrible Majefty fhall plead with them, in the following manner!" Was that religion, which you profeffed, true, or was it falfe? If it was falfe, "why did you profefs it? If true, why did you "not practise it? You either believed there was <c a GOD, or that there was none. If you be "lieved the notion of a GoD was but a fancy,

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why did you worship him? But if you did be«lieve there was a GoD, why did you not "conftantly obey and ferve him?"" Again, "Either you took Jefus Chrift to be an impoftor, "or a Saviour and Lord. If you took him to "be the former, why fhould you be called after "his name? Why did you number your felves 66 among his deluded followers? But if you took "him to be the fon of GOD, why did you not "fubject your will, your foul to that govern"ment of his, which he founded in his blood ?" Oh! then, what a confounded creature must that be, who has lived under fuch a profeffion, and in fuch wickednefs at the fame time, all along! When fuch an one fhall remember with regret that ever he was a Chriftian, or that he ever heard of the name of Chrift! When it fhall be the matter of his too late wifh, "O that I had "been born a Scythian or Barbarian! That I had "lived in a den or cave, and had never feen "man, or had lived without having an oppor

"tunity

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tunity of ever hearing that there that there was a SERM. "GOD!"

III. We may further take notice, how little there is of fhame and modefty left in the world, with reference to the behaviour of men towards GOD. We find, with relation to human affairs, and tranfactions with men, there is fuch a thing as fhame; which, as bad as the world is, has a great power and influence over them. If it were not for this, the influence that thame and common decency have in the world, there would be no living; and it would be a great deal worse. If it were not a fhame to lie openly drunk in the ftreets, wallowing in one's own vomit; if it were not a fhame to commit filthinefs in the fight of the fun; if it were not a fhame to be unclean, or to be a thief; or if men in general had given over all regard to a good reputation among their fellow-creatures; the world would certainly abound with worse and more numerous monsters.

AND this useful paffion evidently influences men in this very matter of profeffing, as it reftrains them from making profeffions that are not fuitable to them. An ignorant plowman would be ashamed to profefs himself a statesman; or a cobler, a merchant. But how strange is it, that no modefty or fhame have any influence in this cafe! That is, in the affairs and deportment of men towards GOD.

THE matter is this. In reference to the things which they have to do one with another,

IV.

II.

VOL. men are awake and in their wits; but with relation to God, and the concerns of religion, they are in a continual fleep and dream. And you know we don't ufe to reflect with regret upon the remarkable incongruities in our dreams. When therefore men, who connect together the most incoherent things in a dream, can do the like in matters of religion, it is very plain they are not in their wits. We reckon that none but fuch as are out of their wits; none but fuch as are fit to be in chains and a dark room, would, in their restraint and under the rod, call themselves lords and dukes, and I know not what names befides, of the greatest found. But I beseech you confider the cafe with attention. Is there not a greater difagreement between the spirit and character of a wicked man, and the names of a believer; an heir of falvation, and an expectant of glory? Is there not an unspeakable greater difagreement? And yet here, men are not ashamed to profefs at this rate; to own a profeffion that imports them to be true believers, the fons of GoD, and heirs of heaven; while they are abominable, difobedient, and to every good work reprobate.

IV. IT appears from hence, that there is as little fear of GOD among men, as there is of fhame. The wickedness of the wicked fays in my beart the fear of GOD is not before his eyes . Whatever they fear, they do not fear the Almighty. They make no scruple of doing things,

a Pfal. xxxvI. I.

IV.

which import an abfolute denial of his exiftence. SER M: What a tremendous thought is this to a confidering foul! Methinks this fhould ftrike with confternation, even a foul made of earth. What! does their practice amount to a denial of GOD? O think what this imports; what it is to deny his existence! This is to throw all things into confufion. This is to ruin the creation, as much as in us lies; and to take away the root of all things, and confequently the things themfelves. Finally, this is to commit felony on my self and my own life. How! art thou a man, if there be not a GOD?

But

BUT it is the practical denial of GOD that we chiefly speak of; a denial of his authority, and the rights of the divine government. Like Pharaoh, Who is the LORD that I should obey. his voice? This impious king speaks more according to the truth of the cafe, and consistently, with himself, when he fays, I know him not. fo rooted is that power, and right of governing in the Godhead, and fo neceffarily does it refult from the fuppofition of a Go D, and a reasonable creature in being; that it is impoffible there fhould be a denying of that governing power,. without denying his being too. The fool bath faid in his heart there is no GoDf; That is, does not believe there is no GOD, fo much as wish there were none.

HOWEVER, in refpect of men, fear has great influence. How will it, for instance, restrain

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men

✰ Exod. v. 2.

f Pfal. XIV. Ix

VOL. men from confpiring against the government! II. How are men afraid to fay, or do any thing,

that may admit of any fuch interpretation; or that looks like a defign to fubvert the government, under which they live! But how strange is it, that men have no fear in them with reference to the divine government, unto which they profess a subjection! Will any man look upon himself as a loyal fubject, for speaking good words of the king? Efpecially when it could be proved, that he was forming designs against his perfon or authority. One would think a man's heart fhould never indure to think that he is liable to fuch a charge as this, with refpect to God the king of kings. Thou, O wretch! art guilty of practically denying, and abandoning, the author of thy life and being, the very Father of thy spirit, and Him who gave thee breath. Thou haft marked thy felf out as a common enemy to the creation of GOD. And how can that man expect to draw another breath, who breathes only by the favour of that GOD whom he denies?

V. As to the main purposes of religion, it is plainly no great matter, what religion a wicked man is of. It is all one whether he be of a falfe religion, or falfely of the true; except only that his cafe, on this latter account, is worse. As the Apoftle fays, with refpect to the Jews, Circumcifon profiteth, if a man keep the law; but if be breaks the law, bis circumcifion goes for uncir_ cumcifion. Thy baptism profits, if thou keepest

Rom. 11. 25.

the