tution of religion. It prescribes the most accurate and tender attention to the obligations which result from the nearer connections in life, the most industrious endeavours to be useful in whatever station we fill, the most affectionate faithfulness to the community of which we are members, tempered with universal good-will to the rest of mankind: benevolent respect towards those who excel us; readiness to pardon, as far as can be safe, all who have wronged us; esteem of whatever in any person deserves it; sincerely kind wishes to those whom we esteem the least; compassion for the wretched, and relief to our utmost ability, though we straiten ourselves. Nor doth our blessed Redeemer expect us only to pity, as he did, the temporal wants of men; but, as he did also, their spiritual ones unspeakably more; a precept peculiar to the Gospel, and comprehending a great variety of important particulars: provision for instructing the young and ignorant; and combining afterward pious advice with outward relief to the sick and needy; seasonable warnings, and mild reproof, when there is hope of their being regarded; constant circumspection to set a prudent, as well as innocent example; that we lead not others into danger, by what, perhaps, we can do ourselves with safety; but submit to considerable restraints, rather than let our liberty, as the Apostle expresses it, become a stumbling-block to them that are weak*. Studying to observe these rules, for they require and merit study, is seeking the things that are Jesus Christ's. And they are opposed to our own, not as being really contrary even to our present interest: very far from it. Only through the inbred disorder of our hearts, and the general prevalence of evil habits, we are apt to de

* 1 Cor. viii. 9.

light in very opposite dispositions: and hence a good life comes to be a self-denying one, which else would be the constant practice of self-love. The ambitious would seek the true honour that cometh from God*; the selfish would have respect to the heavenly recom pence of reward; the lovers of pleasure would secure the fulness of joy which is for evermore‡: and the means of being happy here and hereafter would evidently appear to be the same. But now the difficulties of performing our duty are so great, and our failures in it so many, that amongst the things that are Jesus Christ's, we must seek with peculiar earnestness his grace to strengthen us, and an interest in his merits to procure us acceptance, which thus the weakest and worst of us all may be sure of obtaining.

Yet, great as these blessings are, the Apostle hath said, that all men seek their own, not the things of Jesus Christ. Let us therefore

III. Examine into the meaning and the truth of this melancholy assertion.

It is plainly not to be taken in the utmost extent. For he had given the contrary character of Timothy just before, as he hath of others elsewhere. But he may well be understood to say, that all absolutely have some share of blame in this respect: and the generality, which in common speech the word all frequently signifies, are highly and dangerously blameable. For who can deny this to be fact? Many are vicious in every way that inclination prompts them to. Many, who regard some parts of virtue, disregard others, perhaps avowedly. The more uniformly regular would do well to ask themselves, Whether it is from a real inward sense of duty, or for the sake of reputation or convenience? They who make a ↑ Psalm xv. 12.

John v. 44.

+ Heb. xi. 26.

conscience of behaving right in common life, do they make any of paying due honour to God? Our strongest obligations of every kind are to him: yet numbers think highly of their own merit, while they neglect him: and, it may be, pique themselves on neglecting him. If we profess ourselves believers in him, do we statedly and fervently pray to him, and give him thanks for his daily blessings? Do we live in his fear and love, and the hope of his future mercy? Supposing we sincerely embrace natural religion; have we carefully inquired into the truth of Christianity; unprejudiced by attachment to forbidden pleasures, by the vain fancy, that nothing can be true which we comprehend not fully, by ludicrous or sophistical misrepresentations? And, to guard us against these, have we consulted proper books and persons? If we call ourselves Christians, do we ob serve conscientiously all the institutions of Christianity; or slight them when any trifle intervenes : and do we observe them otherwise than as mere forms? Do we use them to impress on our souls the importance of the doctrines, the pardon, the grace, the rewards of the Gospel? And do we employ our faith of all these things to improve us in every part of a Christian temper? This temper, and our inclinations, too often interfere. Which do we prefer? And where do we lay the foundation of our conduct? We ought not to lay it in attention to our own interests or amusements, joining now and then with them a little appearance, or perhaps a little reality, of religion, provided we can make it agree with them. But the rule is, seek ye first the kingdom of God and his righteousness. The ground-work of every thing good is a devout resolution to do our whole duty. Each

* Matth. vi. 33.

is to do it suitably to his own station: but all in whatever station, high or low, are to make it their inviolable concern: for God hath given no man licence to sin*. Whoever doth not feel this truth, as the most important one that belongs to his existence; and govern his conduct by it, in trying as well as ordinary cases, hath not sought the things of Jesus Christ in a due manner. And think then, I entreat you, how few have. A sad reflection! but we must remind our hearers to make it. Else how much pleasanter would it it be to congratulate the good on their happy state, than to terrify the wicked; to encourage the modest and timorous, than to confute the presumptuous, and alarm the thoughtless!

But, such being the condition of the world, let us now consider,

IV. What we are to learn from it.

And certainly we ought to learn great mildness towards others, who are faulty: since, more or less, all are so. Even the first Christians, even the first of the Christian clergy, for of these, it must be owned, the Apostle peculiarly speaks in the text, fell very short of perfection. And ever since the best have had their defects, and the worst their good qualities. Let us therefore think and hope, as well as with any reason we can, of all. Yet still, they who abandon themselves to wickedness, and especially they who labour to pervert others, either in principles or practice, and to make a bad world worse, be they ever so agreeable, be they ever so useful to us, are to be avoided, and checked with more care, the more danger there is of their doing harm. That we are unable from various circumstances, to exert this right spirit, may sometimes, perhaps often, be a just plea: but ought never to be made a false pretence. The firm purpose of

Ecclus. xv. 20.

doing it should always be kept in mind and executed as soon as possible, with amends for the delay. At the same time, in proportion as the bad give real marks of reformation, they should be diligently encouraged, yet with prudent, and cautious, and gradual kindness. But above all, the honest, the virtuous, the conscientious, the pious, ought to be countenanced, brought forward and cherished, as the salt and the light of the earth *, who preserve society from corruption and dissolution, who shew men the way to present and future happiness. Nor should they be rejected or despised, though sometimes inferior in qualifications of less moment, nay, though in some respects, hurting, through mistake, their own good cause of which however, it is very unjust, though very usual to condemn or suspect them, without or beyond reason.

But the principal point is, what we are to learn in regard more immediately to ourselves. If the world be so bad, there is great need to ask our hearts, what are we who make a part of it? Conforming to it implicitly is by no means the rule either of Scripture or of reason: yet is it not too much our practice! A little honest home enquiry would soon furnish the true answer. But we turn our eyes from what we have no mind to discern, and try to deceive not only others, but ourselves. Yet to what end? God knows the truth. Men will know it, if they do not; and angels too. We ourselves know it in part all the while; and shall know and lament it to eternity, if we refuse to take the proper notice of it in time.

Examine therefore what the tenour of your conduct is. If it be dissolute or intemperate, the necessity of amending it is glaringly visible. If, though otherwise innocent, you consume your days chiefly in

* Matth. v. 13, 14.