our Lord: But the Officers, instead of bringing their Prifoner, return full of Admiration of him and his Doctrine, and tell their Mafters, That never Man fpake like this Man. The Pharifees found their Officers were become Believers, and they reproved them, faying, Are ye alfo deceived? But the only Argument they gave them was this, Have any of the Rulers, or of the Pharifees, believed on him? But this People, who knoweth not the Law, are curfed. What Conviction this Argument produced we know not: Silence it produced at least, for we hear of no Reply that the Officers made. In the twelfth of St. John we read, that among the Chief Rulers many believed on Chrift, but they did not confefs him; and here the Reason is given, they were afraid left they should be put out of the Synagogue.

On the other Side, when the Apostles Peter and John were in Custody, and under Examination of the Chief Rulers, and were commanded to teach no more in the Name of Jefus, they answered boldly, Whether it be right in the Sight of God, to hearken unto you more than unto God, judge ye. This Difference of Behaviour is plainly accounted for Peter and John confidered

in the Text.

what

what was right in the Sight of God; the believing Rulers thought on their Interest in the Synagogue, and confidered what was right in the Sight of Men: One sought the Praise of God, the other the Praise of Men. How different were their Principles and their Actions; how different also their Rewards! The Diffimulation of the Jews preserved to them a Place in the Synagogue; the generous Confeffion of the Apostles will give them a Place that shall abide for ever in Glory and Immortality. I proceed now to confider,

Thirdly, How we may examine ourselves upon this Subject, and know whether we receive Honour from Men, or feek the Honour that comes from God only.

All Times do not afford the fame Trials of Faith and Sincerity, yet there is no Time but has fome. If Perfecution ceases, Profperity has its Temptations; and it is perhaps as hard to deny ourselves the Honours and Glories of the World, as it is to fubmit to the Afflictions of it. St. Paul tells us, that there must be Herefies among us, that they which are approved may be made manifeft. When the Heathens could no longer exercise their Cruelty against Christians, the external Peace of the Church was followed by internal Divisions

A a 3

vifions and Contentions. The great Arian Controversy arose much about the Time that the Empire became Chriftian, and it yielded as fevere Trials to Chriftians, as they had ever before experienced. The Powers of the Empire were fometimes on one Side, and sometimes on the other Side of the Controversy. What Influence it had on the Faith of the World, a Man of very moderate Experience in the World may easily collect. I will not carry this Obfervation into particular Inftances, or bring it any nearer to our own Times, than by reminding you, that every Age has afforded this Trial to Chriftians; and there always is, and will be, Reafon for Men, who would guard the Sincerity of their Hearts, to inquire how far they lean to the World, and court its Favours, by the Opinions which they embrace and profefs under the Appearance of Religion. Whether your Opinion be true or false, yet if you maintain it in Compliment to the World, you know your Reward, the World muft pay you: Your Father, who feeth in fecret, has no Reward for fuch Believers. What the Portion of those must be, who are refolved, at all adventures, to be well with the World, and to give no Offence either to the Great or

to

to the Wicked by their Virtue or Religion, our Saviour has plainly told us, Wo unto you, when all Men fhall fpeak well of you.

But farther: Times of Eafe and Profperity, though attended with no other Evil, yet naturally abound in Vice, and a Neglect of the Things pertaining to Salvation: And it is counted a very wife Thing to fit still, and give way to the Torrent, and not to create ourfelves and others Trouble by oppofing a general Corruption: And perhaps it may be wife. But, I befeech you, is it Wisdom towards God, or Wisdom towards the World? Is it feeking that Honour which comes from above, or the Honour which comes from Men? Can you imagine that the Man, who has not Courage enough to venture a little of his Ease and worldly Tranquillity by expreffing his Resentment at the Corruptions that furround him, would have Refolution enough to expofe his Life in a Day of Trial for the fake of the Religion which he professes?

Let us examine ourselves on this Head: If we think it an happy Choice to facrifice the Honour of God, and of Religion, to a corrupt Generation, and to fkreen ourselves from the Indignation of the World by a profeffed Indifference, is it not directly preferring the

Good-will of Men to the Good-will of God? And can we complain, if we are left to feek our Recompence from the World, whose Servants we are?

In a word: Whenever Men act in Oppofition to the Truth, or diffemble the Truth in Compliance with the World; when they wink at Iniquity, and make a Way for it to escape with Impunity; when they give Credit to Vice and Irreligion by a professed Indifference, and help to establish Iniquity by affecting to feem eafy and contented under the Growth of it: In all thefe Cafes, the Words of the Text belong to them; They receive Honour one of another, and feek not the Honour which cometh from God only.

DISCOURSE