refpect and veneration that ought to be SERM. paid to the Christian Revelation, the pecuXIV. liar prerogatives and excellencies of which, I think it both my duty and honour to affert and vindicate; and therefore I readily allow, that it has improved Natural Religon to its utmost perfection, and urged and enforced the practice of it, not only from the common principles of reason, but by additional motives, which it was worthy of God to propose, as they are fitted to influence his intelligent creatures. But, notwithstanding this, I cannot apprehend, that there is any weight in the objection.

For (1ft) the kingdom of God, in the writings of St. Paul, never fignifies mere natural Religion, butalways the rules and scheme of God's moral government, as they are explain'd in the doctrine of Christ and his Apostles.---However, if we should admit, without any apparent ground for it, that it means in the text the kingdom of God in general; even then, the least that can be included in it must be this, that fuch things as the Apostle here mentions are immutably, in all ages and under every difpenfation, the essential conftitution of God's moral

govern

SERM. government: For it is impoffible, that that XIV. could with any propriety be afferted abfolutely and in general, which only held true in one particular inftance, and an instance, fuppofed by the objector himself to be, the lowest and most imperfect. If therefore thofe virtues, in which confifts invariably the essence of the kingdom of God, be not likewife the essence of Christianity; or if Christianity has any effentials befides these ; this confequence must certainly follow, that even upon St. Paul's principles--the Chriftian Religion, and the kingdom of God,are ideas effentially different. But St. Paul was too juft and confiftent a reafoner, to afford the premises for fo abfurd a conclufion : Nay, we can prove almost to a demonstration, that his meaning was quite the reverse. For he has plainly declared that the exercise of righteoufnefs and peace (and the other virtues infeparably connected with these) is Rom. xiv. SERVING CHRIST; and that he, who in thefethings SERVETH CHRIST, IS ACCEPTABLE to God. And if there be any

18.

force, or indeed any fenfe, in the expreffions here ufed, they muft imply thus much---that fuch a one is a real Chriftian,

whatever errors he may fall into even in SERM. points of fome importance, and will con- XIV. tinue to be fo, as long as his mistakes are confiftent with integrity, and true goodnefs; and, as one that answers the main and ultimate end of the Gofpel, will be accepted of God; and, as one who is in favour with God, ought of course to be approved of by men, especially by his Christian brethren, as a fellow-citizen with the faints, Eph. ii. and of the houshold of God. Let us then '9. confider this as the only fure teft of our common Christianity, and the center and bond of Chriftian communion *.

* In the whole of this difcourfe (and that the reader must plainly fee) I confider Christianity not only as a Divine revelation, but as received and acknowledg'd under that character; as St. Paul, in the words of the text, address'd himself not to Infidels, but to thofe who had embraced the Religion of the Gospel. I have therefore only been inquiring, what things are effentially necessary to denominate that Man to be a true Chriftian, who makes an outward profeffion of faith in Chrift; which faith the very name of a Chriftian fuppofes. And in this fenfe I defire to be understood, when I fpeak of the effence, or the effentials, of Christianity--It is one thing--what is necessary to a Man's becoming a Chriftian; but a quite diftin&t point - what is neceffary to intitle him to the privileges and bleffings annexed to that character, who is already a Chriftian in belief and profeffion. The latter of these alone the text, and my argument built upon it, have led me to confider; and the former is entirely out of the question.

SERM.

SEVERAL other remarks will readily XIV. occur to us, on reading the paffage of St. Paul which I have chosen for the fubject of this difcourfe; but as I have not time to expatiate, I shall content myself with just mentioning one obfervation more- The Apostle hath wifely afferted, that he who ferveth Chrift, by the strict and constant practice of the unchangeable and essential duties of Religion, is approved of Men, as well as acceptable to God: By which is meant, that he not only actually enjoys, but is justly entitled to, esteem and respect from his fellow-creatures. And as contraries will naturally produce contrary effects, St. Paul has by this ftrongly intimated it to be his opinion, "That the

being exact and rigorous in Rituals, but "defective in Morals, and laying more "stress on outward forms, than on the inward habits of righteousness and goodness, is the moft effectual method that can be taken to expose ourselves, and the Religion which we thus dishonour, to "the difapprobation and contempt of all "the confiderate and unprejudiced part of "mankind.” Of which the history of

every age, and the multitude of Infidels 'SERM. who have started up on this very pre- XIV. tence, afford too clear and fad a proof.

LET us therefore endeavour, as much as in us lies, to wipe off this afperfion from our holy faith.-In order to which, it is abfolutely neceffary that we avoid the extreme of Superftition, which is the parent of ceremoniousness; of a tinfel piety, confifting in gaudy trifles; and of infinite unavailing tricks to appeafe, footh, or flatter a supposed refentful, but capricious, Deity. And while we are careful to pay a becoming regard to the pofitive precepts of our religion, as they are enjoined. by the authority of God to whom all obedience is due, and admirably calculated to improve our virtues; we must always remember to allow the chief place to the weightier matters of the law, i. e. to thofe Matth. natural and indifpenfable duties, which (as has been before obferved) will eternally oblige every rational Being in the Univerfe, and are the immediate and only fupports of moral order, rectitude, and happiness.

VOL. II.

N

Ꮓ

SER

xxiii. 23.