conduct among them in a public flation: * Be"hold, here I am, witnefs against me before the "Lord, and before his anointed: whofe ox "have I taken? or whofe afs have I taken ? or "whom have I defrauded? whom have I op "preffed? or of whofe hand have I received a

66

ny bribe to blind mine eyes therewith? and "I will refore it unto you. And they said, "Thou haft not defrauded us, nor oppreffed us, "neither haft thou taken ought of any man's "hand." Mercy and charity alfo to thofe in diftrefs is univerfaily acceptable: this is ftill more acceptable to mankind in general than juftice alone. The reafon is, they think they have a claim to juftice, and, in many cafes, can obtain it by compulfion, when it is not willingly given them. Befides, that worldly wisdom may eafily be conceived the principle of juft dealings, through fear of a discovery, and its confequences

but charity and compaffion to the neceffities of others, is looked upon as the free unconftrained exertion of good difpofitions. The apoftle Paul fuppofes a difference in the eftima. tion of the world, between a merely righteous or juft man, and a good or merciful man, when he fays t," for fcarcely for a righteous man "will one die: yet peradventure for a good man "fome would even dare to die."

The fame selfish bias in men to their worldly

* S.m. xii. 3.

† Rom. v. 7.

interest

296 The nature and extent of vifible religion. intereft will indeed fometimes carry them fo far, as to make them exceffive and unreasonable in their expectations. The world feems not only to expect, that those who profefs to fear God fhould be juft and upright in their dealings, merciful and charitable to proper objects; but that they fhould be at all times ready to yield up their own rights to the extravagant demands of worldly men, and give fuch evidences of felfdenial, as are neither confiftent with wisdom nor with piety. These exceffive expectations of the world, which it is found by experience impoffible to gratify, are too apt to make fome, in peevishness and difpleafure, throw up all hopes of, or endeavours after, avoiding its reproaches. This is to difobey God, because it is impoffible The more ready they

perfectly to please men. are to take offence without reason, the more watchful ought the conscientious Christian to be, that he may give no just ground for it. And undoubtedly the private example, or the public endeavours of any perfon for reformation, bid much fairer for fuccefs, when his conduct is fuch in the particulars above mentioned, as the world in general muft confefs to be amiable and excellent.

I fhall only add one confideration more to fhew the neceffity or propriety of shining in such duties as are most acceptable to others. It is, that ufually the loose or profane part of the world, in order to prevent or wipe off in fome measure

measure the reproach which their conduct, in other inftances, brings upon them, pretend to glory in the juftnefs of their dealings, their generosity and charity; and this often not without infinuations, that those who appear to be religious, are not fo ftrict in point of moral honefty. It is therefore incumbent on every fervant of God to make his practice a continual and visible refutation of this calumny; and to fhew, that none can, to fuch perfection, difcharge any moral duty whatever, as those who are renewed in the spirit of their minds, and having the love of God fhed abroad in their hearts, must of confequence love their brethren alfo.

In the 4th and laft place, If you would make your light fhine before men, you must be diligent in the practice of fuch duties as are most profitable to others. It will not be difficult to determine, what are the duties moft profitable to others, if we only confider what has the most immediate tendency to promote their spiritual and eternal intereft. Of this kind, there are many incumbent on perfons of every station, and in every fituation of life; though the obligation of them is little thought of, for the most part, and the practice generally neglected: fuch as, private and perfonal inftruction, tender and affectionate counfel, faithful admonition and reproof. Every one of us knows the perfons to whom his influence extends, when any scheme for his worldly intereft and advancement, or

that

298 The nature and extent of visible religion.

that of his friends, or the power and credit of his party, is at flake; but few think of ufing the fame intercft for the glory of God, and the falvation of deluded finners.

Of this kind are all the duties of fuperiors to their inferiors; as parents and heads of families, teachers of youth, minifters of the gospel, magiftrates and rulers. Thefe every one, in their feveral capacities, are obliged, either more directly, or by confequence, to promote the everlafting intereft of those who are under them; and nothing will make their light more to shine, nothing will contribute more to adorn and illuftrate their Chriftian character, than a faithful, zealous, and diligent discharge of the duties of these ftations.

Perhaps it may be thought, that the reasoning on the former particular is contrary to this; and that if thefe duties which are acceptable to others make a Chriftian's converfation to fhine, the practice of fuch as men are averfe from fub. mitting to, muft have an oppofite effect. But this is far from being the cafe: for though fome fins are contrary to other fins, religion is con. fiftent throughout; and every part of it, instead of obfcuring, throws a luftre upon another. This will eafily appear, if you confider, that however unwilling men are to be instructed in their duty, or reftrained and limited from their irregular indulgence; fo foon as the endeavours ufed for that purpofe are fuccefsful, they will,

f

with the highest thankfulness, acknowledge the care bestowed upon them. Though a child may, at first, and for fome time, be impatient of the father's authority; if it is attended with success, he will ever afterwards reckon it one of the greatest bleffings of his life; and the memory of fuch a parent will be infinitely more dear, than of one who has shown the most partial and indulgent fondness.

Further, fuch duties, though they may be harsh and unpleasant to those who are the immediate objects of them; yet as they are unqueftionably good and useful in themselves, they muft command the esteem and approbation of e. very impartial obferver. It is indeed by this means alone, or chiefly, that the public honour and credit of religion is preferved, amongst fo great a majority who are enemies to it in their hearts. What they would hate and refift, or perhaps revile, in their own cafe; when others are concerned, confcience constrains them to bear a clear and strong teftimony in its favour. Nay, not only fo, but the most wicked and profligate, though they hate religion and righteousness in itfelf; yet are they fufficiently fenfible of the con nection between a religious profeffion and its proper fruits, and fufficiently apt to reproach those in whom they obferve the deficiency; and that in such cases as the performance would be painful, and not acceptable to themselves. Thus a child of a slothful parent, a subject of an unfaith

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