300 The nature and extent of visible religion.

ful magiftrate, if their profeffion is such as to make the neglect fcandalous, fhall despise them in their hearts, and fometimes go so far as to reproach them by their words, even where their own ease and security is wholly owing to that very criminal indulgence. From all which it evidently appears, that a confcientious discharge of fuch duties as are most useful and profitable to others, is highly proper to make our light to fhine before men.

I am fenfible, my brethren, that these classes into which I have divided our public and visible duties, viz. fuch as are most rare and uncom mon, fuch as are most fubject to the obfervation of others, fuch as are most acceptable, and fuch as are most profitable to them, are not fo entirely diftinct one from another, but that there are many parts of the duty of a Chriftian, which fall under more than one of these divisions, and fome that may perhaps fall under them all; yet I have mentioned them feparately, because each of them hath fome duties which do peculiarly, or at least eminently belong to itself and as every one of them contributes to fhew us the extent of our duty upon the whole, fo they, at the fame time, ferve to fet the obligations to it in a striking light.

II. I proceed now to the fecond thing propofed, which was, briefly to illustrate the two mo tives added in the text to enforce the exhorta

tion; and these are, the glory of God, and the good of others.

1. The glory of God. The glory of God is the fupreme and highest aim of every real Chriftian, to which every other design is subordinate and fubfervient. I am not ignorant, that profane and worldly men are apt to deride this language, of the glory of God being the highest aim of a Christian. It is not however the lefs agreeable to truth, that it is contrary to the spirit of the world: "For the natural man recei"veth not the things of the Spirit of God: for

they are foolishness unto him; neither can he "know them, because they are fpiritually dif "cerned." It might be fufficient to support this manner of speaking, to say, it is agreeable to the word of God, which is a much furer test of truth, than any maxims established by human wisdom. But for filencing gainfayers in fome measure, though their conviction (without a change of heart) cannot be hoped for, I would obferve, that it is the character of a Christian to love God above all: and is it not a natural confequence of fupreme love, to be jealous of the honour and zealous in the interest and cause of the object of our esteem? Real love cannot, even in imagination, be feparated from this its natural effect and expreffion.

Now, if this is once admitted, there is no way in

in

As

302 The nature and extent of vifible religion. which we can fo well, or rather there is no way which we can at all promote the glory of God, but by a holy and unblameable converfation. the works of creation are faid to fhew forth his glory, because they point out his natural perfections exerted in their formation; so his reafonable creatures glorify him, when his image, or fome refemblance of his moral excellence, and this as his own workmanship, is difcerned upon their hearts.

It is no doubt, in one view, difficult for us to conceive how the glory of God, who is perfect and unchangeable, fhould at all depend upon our conduct; yet as this is the light in which he hath reprefented it to us himself, fo it is neceffarily felt in this manner by every one of his fer. vants. Indeed we fee, that the unholiness or the unguarded conduct of thofe who profess to ferve God, and ftand in an apparent relation to him, has the greateft tendency to dishonour him, as far as that expreffion hath any meaning or propriety in it. The ftate of the world may eafily convince us of this; for as no argument has been oftener used against the gofpel, fo none ever gave it a deeper wound, than the wicked lives of its profeffors. As many, therefore, as have any regard to the glory of God, or the honour of the Redeemer's name, must carefully endeavour to make their light fhine before men, "that they may fee their good works, and glo"rify their Father which is in heaven.”

2. The

2. The other obligation contained in the text, to an useful or fhining converfation, is the good of others. As fome degree of love to mankind. is naturally implanted in every heart, and as love to others is the fecond commandment of the law, and a neceffary effect of the love of God; fo it is impoffible but this love, if it be real, muft, in every believer, evidence itself in a deep concern for, and confcientious endeavour after, the falvation of others. Whomfoever we love, we naturally exprefs this love, by endeavouring to avert from them thofe ills which we moft fear, and to procure for them those advantages which to ourselves appear most valuable: and therefore, the looking upon finners with indifference, and not using the means in our power for their recovery and falvation, is the most unquestionable evidence, either of our not believing the important truths of religion, or being altogether void of good-will to our fellow-creatures, or rather of both; because they are effential branches of the fame character. A parent who should profefs, from his own experience, to have the greateft apprehenfions of the danger of a certain practice, and yet should freely suffer or encourage his children in the fame practice, would give good ground to judge, either that his fears were wholly affected, or that he was altogether deftitute of love to his children, or concern for their welfare.

Now, how can any man more effectually promote the real, that is, the everlasting intereft of VOL. I. others

P

304 The nature and extent of visible religion,

others about him, than by a fhining example of piety and ufefulness of converfation ? A blamelefs life, fuch as becometh the gospel, is a more effectual reprimand to vice, and a more inviting argument to the practice of religion, than the best of reasoning. Reafon and argument, to pattern and example, is but as an uninformed picture to a living man. The most part of mankind are best instructed by their fenfes, and are both unwilling to attend to, and incapable of perceiving the force of speculative reasoning; but a good life answering to what their own consciences declare to be right, is a fenfible reprefentation that never fails to make an impreffion, both on the memory and heart. As the impreffion on the wax is more difcernible than the engraving on the feal, though this last be just and perfect, whereas many accidents may render the impressed image faulty and defective; fo though a just and complete view of the doctrine of Chrift is only to be had from the fcriptures of truth, yet the general integrity and uprightness of a good man is more legible to the bulk of mankind; and being the character of a man originally of like paffions with themselves, engages them to imitate it. From all this I conclude, that the love of God, and the love of our neighbour, jointly concur in laying the strongest obligation upon every Christian to make his light shine before

men.

III. I proceed now, in the laft place, to make

fome