edness? Will not this inflame the wrath of God much (4.) There is most perfidious falsehood and treachery in more against them? And if, in fact, they do know more, such a conduct; and therefore it must be the more prois not the provocation the greater? Men certainly know voking. For, in this case, men not only sin against law, something of what they profess, more or less. For as since all sin is against law, "for where there is no law there is not in the natural world, so neither is there in the there is no transgression," (Rom. iv. 15.) but against the moral, any such thing as pure and absolute darkness. And covenant too. They who profess to know God, as we have when light shines round a man, it makes him the more said again and again, profess to be Christians. If such deeply guilty, that he can find nothing else to do but to therefore lead wicked and immoral lives, they sin as well commit wickedness. Light got within! What an aggra- against the covenant as the law; and in their way of sinvation is that of a man's iniquities, or the works of dark-ning, there is treachery both against Christ, and the God ness! Light shines in his judgment and conscience! Di- of heaven. vine and merciful light projects its beams from above into his very soul, where it is held in unrighteousness' This is that which wrath flames against, even the wrath of God; which "is revealed from heaven against the ungodliness and iniquity of men, who hold the truth of God in unrighteousness," Rom. i. 18. This is most highly provoking, that where divine truth might expect to find a throne, there it should find only a prison. And therefore, what can ensue upon this, but tribulation and anguish, instead of a reward? It is to him who knows his master's will and does it not, that many stripes do belong, Luke xii. 47. In like manner, we find the apostle James speaking, "To him that knoweth to do good, and does it not, to him it is sin,” Jam. iv. 17. And our Saviour saith thus to the pharisees, "If ye were blind ye should have no sin; but now ye say you see, therefore your sin remaineth," John ix. 40, 41. What! "are we blind also?" say the rulers. They took it for a great reproach not to be thought very discerning. But, says our Lord, "It had been well for you if you had been blind; for since you are so knowing, your sin remains, and you are absolutely inexcusable." (2.) It follows of consequence, that they sin with malice who can allow themselves to join wickedness with their profession; and outface, as were, the light of that truth, which directly teaches them otherwise. For, in the case now supposed, the interest of Christ and his religion has already, as it were, fought its way through all the outworks; and there is now no further opposition but the fortress of the heart, the seat of love or hatred, of kind propensity and inclination to God and Christ, or of enmity and malice to them. The business now lies wholly at the door of the will. By how much the more of the will, by so much the more of enmity and malice there is in sinning. By how much the more of light, so much the more of will; and the more profession there is, so much the more of light. In this series do these things lie. "If we sin wilfully after we have received the knowledge of the truth, there is no more sacrifice for sin," Heb. x. 26. If you sin against this sacrifice, you are not to expect another. Your peace therefore is to be made this way, or not at all. And when a man's knowledge, as well as his profession, is against him; and his opposition to God and the design of Christianity is resolved into nothing, but mere will; there is not the least pretence, or the shadow of a reason, left to justify his conduct. All things that could have induced me to be at all a Christian, should also have induced me to be a true Christian. For there can be no reason brought that a man should be a Christian in profession, but the same reason will be equally conclusive that he should be one in reality, and in truth. And therefore, when reason, judgment, conscience, and profession, go together and are all on one side, how miserably exposed and naked is such a person, who does not fall in cordially with God, in a way of holiness, because he will not! It is with them as with the Jews to whom our Lord says, "Ye will not come to me, that ye might have life," John v. 40. (3.) It must be the more provoking, because there is hypocrisy in this conjunction. It cannot be without hypocrisy, that a man should lead a wicked life, and yet profess the true religion. It is very true, it looks like a very gross sort of hypocrisy, that persons should profess religion, and yet lead such lives as are visibly abominable. It is not indeed of the finer sort of hypocrisy; but by how much the grosser it is, by so much the more insolent it is. The affront is the greater, that a man should sin even in the face of heaven itself, and commit such wickedness as all the world will cry shame of, and this under the cloak of profession. Again The covenant betwixt God and his people, who are visibly related to him, is illustrated in Scripture by the marriage contract. And those who break it, God threatens "he will judge, as they who break wedlock are judged, with fury and jealousy," Ezek. xvi. 38. ver. 42. Now jealousy is allowed to be the most fervent of all the passions; and distinguished from common wrath and anger, even by this peculiar consideration in the object, the being thus related. And it is observable in what style he speaks afterward. Having discarded his people and cast them off, that they should be no longer related to him; " then," says he, "I will make my fury towards thee to rest, and my jealousy shall depart from thee," that is, to cease for ever. Thus we see, the relation being dissolved, they are no longer the objects of jealousy. Indeed while they continue a professing people there is a visible relation, and consequently they are objects of jealousy; but when the injured party has sufficiently vindicated himself, this vindictive passion ceases; and whatever anger and resentment may remain, it is jealousy no longer. Again, (5.) They who join a religious profession and wicked practices together most highly provoke God; because they sin with the highest indignity against God, against Christ, and the religion which they profess. And it is very plain that they do so, inasmuch as herein they both mock God, and misrepresent him. They mock his sovereignty, and misrepresent his holiness. It is a plain mockery to him, as he is the Ruler of the world. For men to profess to know God, to own him as their God, and yet visibly to affront him by the most insolent wickedness; what is this like, but putting on the purple robe, and saying, "Hail, Master!" and spitting in his face at the same time? It is in a case similar to this, namely, that of a man's reaping according to what he sows, that the apostle warns Christians not to deceive themselves. For says he, "Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap;" (Gal. vi. 7.) intimating that they would be greatly deceived, if they expected to reap the reward of eternal life. Moreover, such a conduct is a horrid misrepresentation of God, particularly as to his holiness; as if he were one who could dispense with his injunctions to men of being really holy, and sincerely good, and be satisfied instead thereof with appearances, with mere show and pretence. A most odious representation of God, as if he were like the impure deities of the pagan world! You see with what severity he himself speaks in a case like this; "Take heed," says he, "lest there should be among you a man, or woman, or family, or tribe, whose hearts turn away from the Lord their God-lest there be among you a root that beareth gall and wormwood: And it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying; I shall have peace though I walk in the imagination of mine heart, to add drunkenness to thirst: The Lord will not spare him; but then the anger of the Lord and his jealousy shall smoke against that man; and all the curses, that are written in the book, shall lie upon him; and the Lord shall blot his name out from under heaven," Deut. xxix. 18, 19, 20. Observe here the provoking thing, on which the emphasis is put. It is that a man should walk in a vain course of wickedness, and yet bless himself in his heart, and say, "I shall have peace for all this." Provoking it must be, because it is a horrid, reproachful misrepresentation of the most holy God; as if he intended to be a patron of wickedness, or as if it were indifferent to God how men lived, or all one to him whether they were righteous or wicked. "And does the sinner indeed think so? I will make him pay dearly for the thought! All the peace and satisfaction that he has taken in that thought, or enjoyed in that delusive dream, shall cost him dear! for because of this shall my jealousy smoke against him." (6.) To join profession with such a wicked practice, is to make that very profession itself a lie; and a lie, in this case, cannot but have high provocation in it, if you consider these things. 1st, In the first place, it is a lie to him who knows it to be so. He is an impudent liar indeed, who tells a lie to a person, whilst he himself is sensible that such person knows he lies. To come and hold forth such an appearance so flagrantly contradicted, to one so wise and incapable of being deceived as God is; what can be more provoking? And herefore you find that this is mentioned as the aggravating circumstance of the crime of Ananias and Sapphira, that they lied to the Holy Ghost, (Acts v. 3.) whose eye could clearly see through every disguise. Again, Thus it appears, that they who lead such wicked, immoral lives, are so far from entitling themselves to the Divine rewards by their profession, that they only expose themselves seven times more to the wrath of God, than if they had never professed at all. This effectually demonstrates, to do which was the main design of what has been hitherto said upon this subject, the vanity and folly of a mere profession of religion, without a suitable practice, let men's secret motives and views be what they will. SERMON IV.* HAVING in the foregoing discourses shown the nature 2dly, To lie in this case must needs be very provoking, of, as well as the secret motives to, a mere profession of inas.nuch as it carries in it an implicit denial of the om-religion, attended with vicious practices; and also the niscience of God; that is, by such a conduct I speak or do vanity of it both with respect to God and man; I shall now that, which is equivalent to such denial. I do indeed by by way of use draw some inferences from the whole. my profession declare my belief, that God sees all things, 1. That such as make a profession do, notwithstanding and that to him nothing can be secret; but at the same their flagitious practices, highly justify the religion to time by my life and conversation, I do more strongly de- which they pretend. All that has been said serves to this clare that he neither sees nor knows. And what is this purpose, to let you see the excellency of religion; and to but to deny God to be what he is? It is, as it were, as this even the very worst of men do give testimony by their much as in me lies, to strike out the eye of the Deity. profession, how inconsistent soever be their practice. "Tush! He does not know, neither is there knowledge in the Most High, (Psalm x. 11.) he forgets it or does not behold it." Strange brutishness! "He that formed the eye, shall he not see? He that teacheth man knowledge, shall not he know ?" Psal. xciv. 10. This is to make the omniscient God like a "blind, deaf idol in a heathen temple, that hath eyes but seeth not, and ears but heareth not," Psal. cxv. 4, 5. What a provocation is this! More over, 3dly, It is most repugnant to the nature of God to make this lying profession, and is therefore abominable. "To cover hatred with lying lips," says the wise man, "is abominable to the Lord," Prov. x. 18. Even such an abomination as his very nature detests. It is against his nature to prevaricate. For though he is Almighty, yet he is pleased to have this said concerning him, again and again, in his holy word, that he cannot lie; nay, it is impossible to him to do so, notwithstanding his omnipotence. It is a thing so repugnant to the true God, so contradictory to the sincerity and simplicity of the Divine nature, that you can imagine nothing more hateful and provoking. 4thly, and lastly, It is a participation of the diabolical nature to be an habitual liar in such a case as this. For we know the devil is the father of lies. Why has Satan filled thine heart, says Peter to Ananias and Sapphira, to lie to the Holy Ghost ?" Acts v. 3. It makes a man a devil before God, when the habitual course of his profession is nothing else but a lie. And that it is a lie, and ought to be so deemed by us, many passages do clearly demonstrate. "If a man say he has fellowship with God, and walketh in darkness, he lieth, and doth not the truth." The man who does thus, is guilty of a lie in practice; for God is light, and in him is no darkness at all, 1 John i. 6. So that if any one professes he has fellowship with God, and yet allows himself in works of darkness, he is guilty of a practical lie. He does by his practice give the lie to his profession. The word rendered fellowship, Kotvovíav, signifies participation and converse, but we may understand it in a greater latitude, than to signify converse with him only, since it signifies to have an interest in him, and relation to him, and is therefore of the same import with knowing God. Israel shall say, "My God, we know thee; but Israel hath cast off the thing that is good," Hos. viii. 2, 3. There was a laying claim to God, as if they had a part or portion in him, when there was no such thing. It was but a lie. I know the blasphemy of them who say they are Jews, and are not, but do lie, Rev. ii. 9. As if our Lord had said, "I take it for a high blasphemy against me, and my name, against the religion of which I have been the Author, that such persons should pretend to be of it, or to belong to me." It is at once a scandalous lie and blasphemy itself. * Preached February 20th, 1680. Wisdom is justified by the actions of her children, and the testimony of her very enemies. The testimony of an enemy is, of all others, the most convincing, and carries the most demonstrative evidence; because that can never be understood to come from inclination. It is a thing which deserves to be well thought of, that the very worst of men have such inward notices and sentiments of things as evidently imports, that the way they hate they cannot but in their judgment approve. Their profession is from an emanation of eternal light and truth let into their minds and consciences. They are of such a judgment, and cannot be otherwise. Light shows itself, and cannot but carry evidence with it. Conviction extorts profession from those, who consider the grounds upon which the truth of religion is established. So that by the way it is amazing to think, that men should hate others for practising the very things which they themselves in their own judgment and consciences approve. What a justification is this of religion in the sincere professors of it? One might even say it confidently to a wicked, profane, debauched Christian, "Thou who hatest such and such for their strict walking, and holy conversation, they do more agree with thee, than thou dost with thyself." Thus do but take the real sentiments of the most vicious man, who is a professor of the Christian religion, and the life and conversation of the godly and virtuous man, and you will find them correspond well enough one with another. The one says in his mind and judgment, and by his profession also, "I own it to be a very reasonable thing, that God should be loved, feared, and served above all." The other does so, and this is his practice, to love, and serve, and fear the most high God. The one also says; "The wrath of God ought to be greatly more dreaded than the wrath of man; and that it is a matter of greater moment to please God, than all the world beside." other actually does what the other thinks and judges he ought to do. The wicked professor, if the question be asked, will acknowledge, that it is much more considerable to him to save his soul, than to please the flesh; but the truly good man practises according to this apprehension. So that between the wicked man's notions, and the godly man's practice, there is a fair agreement; but, in the mean time, what a disagreement between the persons themselves! Thus having shown, that persons who make a profession do, notwithstanding their flagitious practices, highly justify the religion to which they pretend; I proceed to the next inference. The 2. Whilst nominal professors justify those who are real Christians, they evidently condemn themselves. Such professors as these must, of all men in the world, be the most self-condemned. "Out of thine own mouth," may it be said of tnem, "will I condemn thee," Luke xix. 22. And the like condemnation they may expect to hear at least out of the mouth of their Judge. "Thou knowest his will, and approvest the things that are more excellent: Thou therefore that makest thy boast of the law, through breaking the law dishonourest thou God?" (Rom. ii. 18, 23.) says the apostle St. Paul, addressing himself to the Jews of this character. It were a hard thing to be resolved, if we should expostulate with such persons, and demand of them, "Pray why do you make any profession at all? what tolerable account can you give, why you profess to know God; to be of the true religion, or indeed of any religion at all?" It is true, as to some, they are of the Christian religion by fate, not by choice. They are thrown upon the religion which they profess. They owe their being Christians to the external circumstances of their condition. They were born in such a country, of such parents, it is the religion of the nation where they live, the religion of their ancestors, and it may be they know nothing of another. Many are Christians because they cannot help it; but with others it is very plain, that their profession is the emanation of internal light; it is the genuine product of the conviction of their own consciences, that this which they profess must be the true religion. And thus surely all persons must conclude, who ever set themselves to consider seriously and impartially its evidence and internal excellence. But the greater part never do this. Whereas if any man could be brought once to consider this point, his profession would be the product of his inward light. A light perhaps too weak to govern his practice; but too strong to be expelled by force, or extinguished by his own false and delusive reasonings. They profess those things to be true, which they would be glad in their hearts were not so. And their light, though it is too weak to rule them, is not too weak to affright them. In a word, it is too strong to be mastered by any thing they themselves, or others, have to say to the contrary. I would in this manner appeal to any such person if he hath the common understanding of a man, with reference to the great articles of his own creed. You say, you "believe in God the Father Almighty, Maker of heaven and earth." And what! is it not most reasonable, in your own judgment and conscience, that you should do so? It may be you had rather that an article, directly opposite to this, were true. But do you think it more likely, that this world did some time or other rise up of itself, than that it was made by an almighty, wise, invisible Being? You say, you profess to "believe in his Son Jesus Christ your Lord." And is not this, if the matter be examined, far more reasonable to believe, that Jesus is the Son of God, and is in right and title your Lord; than that he was mortal, and came into the world to cheat mankind? Is it more likely that the Gospel, of which he was the Author, was all a cheat? that his religion, which was sealed by so numerous and glorious miracles, and brought down to our knowledge in such unquestionable records, was an imposture? Is it likely, when he had "witnessed that good confession before Pontius Pilate," that he scaled it with his blood to deceive the world, or that he died only to mock mankind? If men would consider, their profession would certainly be the emanation of their light, and the conviction they have of the truth of what they profess. They must how ever be sensible, that this profession is a standing testimony against them. Nay, though they profess they know not what, nor consider the grounds and reasons of it, yet they are self-condemned. But why do they profess, if they don't understand? Why do they not understand what they may? They profess they know God. Either they do know him, or they know him not. If they do not, why do they profess at all? If they do know him to be God, what a soul-commanding thought should that be! "In Judah is God known, and his name is great in Israel," Psalm lxxvi. 1. Has not Israel known God? A thing not to be imagined, that he should be ignorant of him. We have then, for the most part, the seminal principles of true religion; which only need to be reflected on, to enable us to discern how reasonable and coherent a frame that of the Christian religion is. Which when we come to apprehend it, and consider its excellent nature, the more we find it deserves to be con sidered; and, of consequence, professing with the more knowledge, the greater must our condemnation be, if our lives are repugnant to it. For can any man believe these two things, that there is a God who made heaven and earth, and that Jesus Christ is his own Son; and after that believe that it is more reasonable to disobey than to obey that great God; or be subject to him, who bought us with his blood, and purchased to himself a dominion over them and all mankind? I would fain see the man and hear what he could say for himself, who professing to believe, that there is one Creator of all things, and one Redeemer, who has procured to himself a dominion over all by his death, shall say, "I hold all this; but I will withal hold, that it is a great deal more reasonable to affront than to obey them." What man would dare to say so? Who can believe there is such a God, who, by the right of creation and redemption, claims a governing power over them; and yet imagine that it can be safe for them to live in open hostilities against so rightful a dominion and irresistible power? In a word, who can say, "I believe there is a judgment to come, but I have no need to prepare for it? It is full as safe to put all to the venture, as to prepare that it may go well with me in that day." All these things considered, what self-condemning creatures must these professors be! especially when the secrets of all hearts must be opened, and all these latent sentiments be exposed to public view! How will men quake when they come to be expostulated with, by so high and indisputable an authority? when terrible majesty shall plead with them, in the following manner! "Was that religion, which you professed, true, or was it false? If it was false, why did you profess it? If true, why did you not practise it? You either believed there was a God, or that there was none. If you believed the notion of a God was but a fancy, why did you worship him? But if you did believe there was a God, why did you not constantly obey and serve him?" Again, "Either you took Jesus Christ to be an impostor, or a Saviour and Lord. If you took him to be the former, why should you be called after his name? Why did you number yourselves among his deluded followers? But if you took him to be the Son of God, why did you not subject your will, your soul, to that government of his, which he founded in his blood?" Oh! then, what a confounded creature must that be, who has lived under such a profession, and in such wickedness at the same time, all along? When such a one shall remember with regret that ever he was a Christian, or that he ever heard of the name of Christ! When it shall be the matter of his too late wish, "O that I had been born a Scythian or Barbarian! that I had lived in a den or cave and had never seen man; or had lived without having an opportunity of ever hearing that there was a God!" 3. We may further take notice, how little there is of shame and modesty left in the world, with reference to the behaviour of men towards God. We find, with relation to human affairs, and transactions with men, there is such a thing as shame; which, as bad as the world is, has a great power and influence over them. If it were not for this, the influence that shame 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 shame to lie openly drunk in the streets, wallowing in one's own vomit; if it were not a shame to commit filthiness in the sight of the sun; if it were not a shame 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 passion evidently influences men in this very matter of professing, as it restrains them from making professions that are not suitable to them. An ignorant ploughman would be ashamed to profess himself a statesman; or a cobbler, a merchant. But how strange is it, that no modesty or shame have any influence in this case! that is, in the affairs and deportments of men towards God. The matter is this. In reference to the things which they have to do one with another, men are awake and in their wits; but with relation to God, and the concerns of religion they are in a continual sleep and dream. And you know we don't use to reflect with regret upon the re- | ground of his eternal hope, but only that he is an orthodox markable 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 such as are out of their wits, none but such 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 besides of the greatest sound. But I beseech you to consider the case with attention. Is there not a greater disagreement between the spirit and character of a wicked man, and the names of a believer; an heir of salvation, and an expectant of glory? Is there not an unspeakably greater disagreement? And yet here, men are not ashamed to profess at this rate; to own a profession that imports them to be true believers, the sons of God, and heirs of heaven; while they are abominable, disobedient, and to every good work reprobate. 4. It appears from hence, that there is as little fear of God among men, as there is of shame. "The wickedness of the wicked says in my heart the fear of God is not before his eyes," Psal. xxxvi. 1. Whatever they fear, they do not fear the Almighty. They make no scruple of doing things which import an absolute denial of his existence. What a tremendous thought is this to a considering soul! Methinks this should strike with consternation, even a soul 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 confusion. This is to ruin the creation, as much as in us lies; and to take away the root of all things, and consequently the things themselves. Finally, this is to commit felony on myself and my own life. How! art thou a man, if there be not a God? 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 ?" Exod. v. 2. This impious king speaks more according to the truth of the case, and consistently with himself, when he says, "I know him not." But so rooted is that power, and right of governing in the Godhead, and so necessarily does it result from the supposition of a God, and a reasonable creature in being; that it is impossible there should be a denying of that governing power, without denying his being too. "The fool hath said in his heart there is no God;" (Psal. xiv. 1.) that is, does not believe there is no God, so much as wish there were none. However, in respect to men, fear has great influence. How will it, for instance, restrain men from conspiring against the government? How are men afraid to say or do any thing, that may admit of any such interpretation; or that looks like a design to subvert 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 subject, for speaking good words of the king? Especially when it could be proved, that he was forming designs against his person and authority. One would think a man's heart should never endure to think that he is liable to such a charge as this, with respect 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 hast marked thyself 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? 5. 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 false religion, or falsely of the true; except only that his case on this latter account, is worse. As the apostle says, with respect to the Jews, "Circumcision profiteth, if a man keep the law; but if he breaks the law, his circumcision goes for uncircumcision," Rom. ii. 25. Thy baptism profits, if thou keepest the Gospel; but if thou observest not, thy baptism shall signify nothing. Though a man cannot be saved under any religion, yet he may perish under any one. What a poor pretence is it when one has nothing to trust to and rely upon, as the man! An orthodox son of this or that church! So far it is well. But what does it signify to be an orthodox drunkard, an orthodox swearer, an orthodox sabbath-breaker? If such would but admit one to reason soberly with them, I would ask them, "What! do you not believe, that holiness is as essential to Christianity as truth? Do you not think that the decalogue is of as good authority as the articles of your creed? is there not the same authority for the agenda, as there is for the credenda, of a Christian? Has not any man, that owns the Christian name, as great obligations to be pious, sober, and chaste, as he has to be true, or right in his principles ?" There is certainly the same authority for the one as for the other. What does a man hope he shall gain, by tearing the essential parts of the Christian religion asunder, as much as in him lies; or by dividing Christianity from itself? 6. We see how weak a thing the light of an unregenerate person is, and how little reason such a one has to glory in his profession. How weak, I say, is this light! too weak to restrain him from such gross inconsistencies as these are; as weak it must be, since it permits him to run into the most palpable absurdities; and even suffers lim to make a profession that he knows God, the great Lord and Ruler of all things, whilst he lives in a continual disobedience to him. With some, indeed, the knowledge of the true religion does signify more. We read of some that, by the knowledge of God, have escaped the corruptions of the world, through lust; (2 Pet. ii. 20.) but with many others, you see their light is so impotent and inefficacious a thing, that it cannot withhold them from making beasts of themselves, instead of Christians. And that is a doleful thing to think of, that a man should have light to no other purpose than to damn him! A light, which upon all other accounts is darkness, and makes his profession of religion so much the worse and more dangerous. To this purpose our blessed Saviour speaks, "If the light that is in thee be darkness, how great is that darkness!" Matt. vi. 23. The knowledge of some Christians is no better than mere paganism. Whatever it is, they do the same things they would do if they had none. As to certain points indeed they are of such a belief; but they walk and practice, as if they were of a quite contrary faith. How weak then is their light, and how deplorable is the case of such men! Do we not see then how little they have to boast of? Such a profession as this is can surely be a matter of no glory to them. Nor is to be accounted so, any more than we would esteem the title of lord or knight, a glory to the man who is forced to go naked or in filthy rags every day. So they walk in their nakedness, like accursed creatures; as they are implied to be by the blessing which is pronounced on those, who keep their garments so, as that their nakedness may not appear, Rev. xvi. 15. It is but a poor glory and empty honour to be called Christians on such terms! 7. We further learn, how mysterious a piece of self-contradiction such a wicked professor is, and how unhappy his condition must necessarily be. A Christian of an unchanged heart and vicious life, has one and the same object of worship and contempt. It is a strange kind of monster that this must needs be. No eye hath ever seen any thing more monstrous! Having the head and face of a Christian, joined with the hands and heart of an atheist. So true and pertinent was the saying of a noble Italian lord, "That there is no monster in all the world worse than a speculative atheist, except one; and that is the practical atheist, who is the more horrid monster of the two." How unhappy then must such a person be! To every good work reprobate, and yet a professor! How uneasy must his life be, who must do many things, which, in substance, are good works, that he may keep up the show of religion, let them be never so much his aversion! How uneasy a life, I say, is this, to go against the grain, and to do things in a continued course for which a man has no heart or relish! To come into the assemblies of God's people when he had rather be somewhere else; and many other such like things must he do to keep up a profession. This is indeed a most grievous thing, for a man to have only an artificial religion, which proceeds from no vital principle, and perfectly disagrees to the habit of his soul, and the bent and temper of his heart. And that a man should toil at it all his days, is a sad case; especially when it is considered, that it is but for a shadow, for that which will turn to no account, or rather to a heavy one. 8. Lastly, We see hence the necessity of renewing grace. This is absolutely necessary, not only to reconcile man to God, but also to reconcile him to himself: to make the man to agree with himself: who without the grace and spirit of regeneration, neither agrees with God, nor his own soul. He fights with heaven, and his whole life is a continual fighting against himself. He practises wickedly against his profession of godliness; directly contrary to all his worship and his own prayers. Methinks therefore, this should make such a man long to feel the power of regenerating grace, that he may bring things to an agreement between God and himself. For the light which makes him profess, does not govern his practice. It is too weak, as you have seen, and insufficient for this purpose. There needs something more to change him, and to give him a right spirit; and when that is done, then all will be well. Then he can take pleasure in God, his worship and converse, and to know good work will be reprobate any more. But here a great question might arise; to wit, "What should a man do in the mean time, who has not attained, as yet, the regenerating grace of the Spirit of Christ? Is it not better (that so there may be greater harmony of things) that he should give over professing, since he has only that in his own power? For it is in his power to give up his profession, though not to change his heart and life. Or, at least, should he not do so till there be a change, that may bring his profession and the course of his walking to a perfect consistence and agreement with one another?" To this I answer briefly; 1. Whereas there must be a change in order to an agreement between profession and practice, certainly that must be changed which is wrong. It is very evident the change ought to be where the fault is. He professes a religion which is true; the alteration then must not be there, but in his spirit and his course, which are wrong. And, 2. As the question supposes the laying down a profession as being in one's own power, there must and ought to be a greater regard here to moral power than natural; that is, to what I may do, rather than to what I can do. There is nothing truly possible to me, but what is lawfully possible. And so it is not in my power to go and profess a false religion, and abandon the true. 3. That till there be a change made, it is better to give over professing and the like, is to talk impertinently; because there is no moment of time, wherein it is permitted to live in an unconverted state. Do we think it lawful for us, so much as one moment, to live in rebellion against God, and his Son Jesus Christ? And therefore, 4. That power we want must be sought for, and that immediately; and be prayed for with an earnestness suitable to the exigence of the case; saying, "Lord, I am a monster, as true as I am a man amongst men! I shall be a lost creature, till I am changed!" Therefore do not talk of laying down your profession a moment; because you do not know but Divine grace may set all right in the next; only there should be a looking up to heaven, with a continual fervent desire of it. And methinks no one, who sees cause enough to suspect his case to be bad, should go away without lifting up a craving eye to God for assistance; saying, "Lord! for that grace that may work this necessary change! That may change me from being a self-repugnant creature, and liable to thy wrath; to a happy consistency with myself, and a meetness to enjoy thy rewards, and the inheritance of the saints in light!" And, to conclude, what obligation to thankfulness and praise lies upon those, whom the grace of God has brought matters to a blessed agreement with themselves? So that their continual profession is the product of a new nature; and their habitual temper and practice ever harmonious and consistent with it. Oh what a blessed case is this! Preached March 27th, 1681. SERMON V.* We have, in the foregoing discourses, already shown in the general, that men may profess the true religion, and yet lead very wicked lives; be "abominable, disobedient, and to every good work reprobate:" and of consequence, that they who do so, may be said by just interpretation to deny the religion they profess. From these two propositions connected together, we have shown, what sort of profession is here meant; what the persons who make it may be, notwithstanding, as to their moral character; moreover, whence it is that any man should make a profession of religion, when the temper of his spirit, and the whole course of his practice, are so repugnant to it; and finally, the folly and vanity of all this have been largely shown, both with respect to God and men; inasmuch as, by this means, men do not acquire the reputation of being what they would be thought to be, that is, religious; nor have any share in the divine rewards of religion, in the future state. To all which have been subjoined several important inferences and useful reflections. But there is yet further use to be made, partly for the detection and conviction of such as do vainly profess; and partly for direction, that we ourselves may not do so. If it then be asked, "What sort of persons are they, who may be understood to overthrow their profession, and to make it a mere nullity, or of no significance? I answer; that though there are indeed sundry sorts of professors, who may be said so to do, yet all are reducible to these two general heads. I. Such as do profess the true religion, but so falsified and corrupted, as that the very object of their profession is strangely altered from itself. They profess what, originally, was the true religion; but as they profess it, it is not true. Or else, II. Such as do profess what is actually, even still, the true religion, but do it very untruly; that is, are not sincere in that profession. I. The first sort of persons in the Christian world, who may be said to overthrow their profession, and to make it a mere nullity, are those who profess the true religion, but greatly falsified and adulterated: that is, they profess what, originally, was the true religion; but as they profess it, it is not true. Now, though this class is capable of sundry subdivisions, yet since our part of Christendom is generally divided into those who are of the Roman communion, and those who protest against it, I shall only speak of them; that is, of those who call themselves catholics; and not of all them neither; but only of such as do practically hold such principles superadded to pure Christianity, as must necessarily make it another religion. I mean when they hold such principles practically, as corrupt the true, simple Christian religion, or the genuine Gospel of Christ, as it was delivered by him and his apostles. For indeed amongst those who are members of the church of Rome, not only charity, but justice, obliges us to distinguish thus far: that, as it is possible for a man to hold very good principles, which have no good influence upon his spirit and practice; so it is possible also, that men may in speculation hold some very bad principles, which have not that poisonous influence on their spirit and practice, to which they naturally tend. And therefore, if what is the substance of the Christian religion be found in them, notwithstanding many corrupt additions and gross falsehoods; if by the special favour and grace of God the true Christian principles only become impressive on them, and the false corruptive ones not so, which are of human invention; these are an exempt sort of persons, whom I have nothing to do with in the present case. But because I must be within those limits, which it is fit the text should prescribe to me, I shall only treat upon one principle, which is practical, as we have reason to apprehend, with multitudes of that communion; and which the very terms of the text do lead us to take notice of. "They profess to know God, but in works they deny him." So in like manner, those, whom I allude to of the church |