a less can we suppose the whole body of the people to be naturally Jews; for the apostle does manifestly describe them by the common national taint of that island, that is, as "liars, evil beasts, slow bellies," (Tit. i. 12.) according to the character given of them by one of their own poets. Thus are the people described, whom the apostle speaks of, namely, the natives of Crete, who were converted from paganism to the profession of the Christian religion, with which they mingled many of the Judaical sentiments. This therefore being premised, our way is plain and clear to the things I intend to insist upon; which are especially these two-That men may profess the true religion, and yet lead very ill lives; and-That they who do so, by just interpretation, may be said to deny the religion they profess.-I propose to speak to these two observations jointly in this order. I. I shall show what sort of profession that must be, which can be meant in such a case. II. What the persons who make it may be notwithstanding, in the temper of their spirits, and the course of their practice. III. I shall show whence it is, that men should make profession of a religion, to which the temper of their spirits and the course of their walking are so repugnant. And, IV. The vanity of such a profession, and how little it signifies to entitle persons to the reputation or proper rewards of such a religion. I. I shall show what sort of profession that must be, which can be meant in this case, or was made by such persons as the apostle speaks of. course. They will by no means, by no importunity, no III. We are next to consider, whence it is, or what inducements men have to make profession of a religion, which they are resolved to contradict in the course of their lives and conversations. And many things may be considered as inducements or reasons in this case, which concur partly in all those who are mere professors; though some are of greater force than others to particular persons, whom we shall distinguish from the generality of men of this character. 1. It must be understood to be, in the main, but a nominal profession. These professors indeed own the Christian name, call themselves by it; and not only do so, but also claim the privilege of being called Christians by others: like those who said they were Jews, when they were not, but were of the synagogue of Satan, Rev. ii. 9. And St. Paul, in the second chapter of his epistle to the Romans, speaking of these professors, uses the very same style, al- 1. One reason why such men join a profession of reliluding to those who called themselves Jews, or were com-gion to a vicious life, is their unapprehensiveness and irremonly so called by others: "Thou art called a Jew, and verence of an invisible Lord and Judge; whom because restest in the law, and makest thy boast of God," &c. but they do not see, they stand in no awe of. Therefore it is says he, in the close of that chapter, "He is not a Jew that they are not ashamed of that incongruous and inconthat is one outwardly; neither is that circumcision which sistent behaviour towards him, of which they would be is outward in the flesh; but he is a Jew, that is one in- ashamed in their deportment towards men. The following wardly-whose praise is not of men but of God," Rom. ii. expression of the apostle gives us a great deal of light to 17, 29. this purpose, "If a man love not his brother whom he hath seen; how can he love God, whom he hath not seen?" 1 John iv. 20. Wherein is implied a greater difficulty of loving God, than a Christian brother; on this account, because God is not seen. Man continually falls under our sight and view, we converse with him daily in a way that is obvious to our natural sight, while God is invisible. And as it is in the point of love, so is it in all other natural affections; for as men with greater difficulty admit the impressions of Divine love into their hearts, than those of a visible object, so they do of Divine fear; and for this reason, I say, because God is not seen. Men would be ashamed continually to profess to one another, what they contradict in practice. Who would not be ashamed to declare himself perpetually such a one's friend; and yet, in the mean time, take all opportunities to do him all the mischief he can? But as to their carriage to an unseen God, men are not ashamed of such an incongruity as this. 2. This profession could be only formal; that is, wholly made up of the external form of that religion to which they pretended. So, in like manner, many now profess the Christian religion, and make a show or appearance of being religious by frequenting Christian assemblies; by owning themselves to be members of the catholic, or some protestant church; and by wearing the badge and cognizance of such and such a party. The bare having a name, is all we can suppose to be in such a profession as this. And therefore to these professors may be applied what our Lord says to the church in Sardis; "Thou hast a name that thou art alive, when thou art dead," Rev. iii. 1. And so it is, in like manner, with all others; who content themselves with making a show of religion, and performing such external rites, as are the distinguishing badge of the several parties of the Christian world. II. I am now to show you, what such persons may be, notwithstanding their profession, both in temper and practice; which shall be done briefly by opening the terms of the text. They may be, for all that, abominable, disobedient, and to every good work reprobate; that is, in one word, inclined to all evil, and averse to all good. To these two things do these several expressions amount. 1. They are said to be Boɛλuroi, abominable, or shamefully addicted to all manner of evil. The word, in the original, denotes the heinousness of those practices, in which they allow themselves; and is derived from a word that signifies to send forth an offensive smell. For all sentiments of right and good, are not so totally lost and obliterated among mankind, but that there are some things which even pagans would detest. 2. They are said to be also àяε0εis, disobedient, which expression imports perseverance and obstinacy in an evil a Epimenides. 2. This inconsistent conduct proceeds from the power and malignity of sinful inclinations; more especially in things that relate to and terminate on God. Sin has filled the world with enmity, which, it is true, works in men one against another: but more directly, and with greater virulence, against the blessed God himself; insomuch that they care not what dishonours they throw on his sacred name, nor what affronts they offer to his high authority and righteous laws. And though it must be acknowledged, the working of this enmity is great among men towards one another; yet, it is manifest, it is in general much greater towards the Almighty: for were it as common a thing to stab a man, as it is to wound the name of God and to affront his government, the world had been at an end long before this. 3. It is natural for men to have somewhat of religion, while a disaffection still remains against that which is true: | fluence their actions. Hence it is that there is in many a whence it is that they resist, and overthrow the profession profession of the true religion, with a repugnant, inconthey make by a most repugnant practice. It is manifest, sistent practice. as to the former, that all must be of some religion or other; and so they come to profess, as external circumstances lead them. It has been noted by heathens, that no society of men can live without religion. Divers have taken notice of it. It is a common passage of Cicero; "There is no nation so barbarous as to be without religion." It seems as if none such had fallen within the compass of his observation. Maximus Tyrius also tells us, that "For a man to be without any religion at all, were as monstrous and unnatural, as for an ox to be without horns, or a bird to be without wings." And so Plutarch in like manner observes, that "Though there be many towns and cities without coin, without government, as it happens sometimes; yet," says he, "I never heard or read, in my life, of a city without a temple. And I believe it is as impossible, that there should be a society of men without religion, as to build a city without foundations."a Hence many persons, both ancient and modern, have thought religion to be the specific difference of man, and not reason; because there are so many apparent specimens of this in beasts, that in some instances it is hard to distinguish by this only between the brutal and human nature: whereas religion is peculiar to man, wherein no other sort of creatures do participate. For it is very plain that man, by his self-reflecting power, discerns himself to be a depending creature; which necessarily prompts him to pay homage to some superior being, on whom he thinks himself dependent. And therefore, if many of the pagans have worshipped for deities, those creatures which they thought most useful to them; it was not that they supposed them to be deities in reality, but because they looked upon them as representing the Deity, in those respects, wherein it was most beneficial to them. But now, while men are naturally addicted to profess some religion, as it comes in their way, that which they have the best opportunity to know; so at the same time they have, generally, a most rooted disaffection to sincere religion, such as should command their hearts, and govern their lives and practice. This is to be resolved in some measure into the justice and sovereignty of God. Into his justice, in not continuing to give that grace which men resist and contend against: and though it is of infinite mercy that his grace does overcome in some instances, yet that it does not in all, is to be attributed to his sovereign dominion: in which he is not to be prescribed unto, as to his dispensations to his creatures, who have made themselves obnoxious to his displeasure. He is just, where he withholds any benefit; he is sovereignly gracious where he gives that assistance and power, which shall prevail against this enmity in the hearts of men. And when persons must have something of religion, and will have only that of it which is most tolerable, and does not bear hard upon corrupt nature; no wonder then, I say, if they take up with the bare name, and content themselves with the mere form of godliness. But to profess at such a rate is the most easy thing in the world. 4. This may in some cases proceed, particularly in the Christian world, from an inward conviction of the importance and excellence of religion, arising from the light of Scripture, joined with the inefficacy of it. Very plain it is, that the light by which the truth of the Christian religion is discovered to any one, carries mighty conviction of its excellence along with it. It does so to any one who views the weight and importance of the Christian religion, and considers also the evidences of it which are superadded. A religion that came with triumphant evidence and glory into the world! spoken at first by the Son of God, and confirmed by them who heard him; God bearing them Witness by signs and wonders of the Holy Ghost, Heb. ii. 3.4. Some do consider these things, and thereupon the light is so convincing, that they cannot withstand it, nor avoid receiving this religion as divine; but then, alas! it is too faint and impotent to govern their hearts and lives. It is, powerful enough to convince their judgments and consciences; but too weak to change their minds, and inb Tuscul. Disput. Lib. 1. eMax. Tyr. Dissert. 17. Sect. 5. 5. With some others, a profession of religion may proceed from mere sinister designs. They make a profession of religion, because it suits with their interests and private views; and serves to raise and establish their reputation, and by consequence to increase their gain. They could not do so well without it in such a country, and among such a people; so that gain and godliness with them are commensurate to each other. Therefore, since a profession alone serves their turn, and answers their purpose, what need is there of any more? What need has any man of more than will answer his end? "I will have no more to do with religion, but to serve my secular interest," will such a one say, if he speaks his own sense: "I design not to be saved by religion; but to live creditably in the world, and to suit my designs with those with whom I live." Again, 6. With others it may proceed from a regard to their ancestors, from whom a religion has been transmitted to them. This is a thing that has descended from father to son; "I must therefore be of the religion of my fathers." This shows the reason why a religion so received, be it ever so good, should be so ineffectual; and have so little command of the hearts and lives of men: for its efficacy, and the grounds for receiving it, do as it were measure one another. The apostle Paul, speaking of the manner in which the Christian religion was received by the Thessalonians, says, They received it not as the word of man, but of God, which effectually worketh in them that believe, 1 Thess. ii. 13. Hence it appears plain, that where the religion of Jesus as coming from God is embraced on the authority of the Divine word, and where men have their souls overawed by this apprehension, there it works effectually; but on the contrary, where it is received with out grounds, there it becomes ineffectual. Many are Christians on the same grounds, and for the same reasons, that others are pagans, Mahometans, or any thing else. And were they to give a true account of their faith, it would be this; "The religion that my forefathers were of, must be mine also." This is an argument, which, mutatis mu tundis, serves as well to make the Mahometan religion true, as the Christian. And if it is so professed, without grounds or reasons, it is no wonder if it be without efficacy on men's lives and practice. 7. With others a profession of religion is taken up as a novelty. A veneration for antiquity has a great influence on some; while others are as fond of novelty. This was the case, it is likely, of many of those unsound Christians, whom the apostle speaks of in this epistle to Titus Christianity at this time could be but newly planted in Crete, it could be only in its infancy; and therefore many embraced it as a new thing, and were pleased with it on this account. Thus we may see, men of different tempers are swayed to the same end by contrary inducements. And we may add in the last place, 8. That nothing but custom can make the profession of religion to appear tolerable, where it is attended with a repugnant and contradictory practice. Were there but few instances of this kind, a man would not have the boldness to venture on an open course of wickedness, repugnant to the religion commonly professed where he lives, whilst he continued to make a profession of it himself. But it is very obvious to common experience, that many do emulate one another in that, which is most indecorous and unbecoming, even in that which is contrary to the common reason of all. How many gainful sorts of wickedness have ceased to be shameful now-a-days from their being common! For when the restraint of shame is taken off from the mind, it is a most easy thing then for a man to be wicked. Thus influenced by custom they justify one another in what their own sedate thoughts would condemn, if they would but allow themselves to think. And hence it is that men are able to reconcile two of the most inconsistent things in the world; a profession of the most pure religion with the most impure conversation. I should have proceeded to the fourth general head of d Plut. adversus Colotem. See this point handled at large by the Author in his Living Temple, part 1. chap. 2. discourse, but shall conclude with one dreadful and tremendous reflection. What apparent danger are we in, of losing that religion from among us, which is more generally professed at this day! principally because of the resistance and opposition which is made against it, by the practices of those who profess it. For pray do but consider-What does God send his Gospel among a people for? Does he aim at any end in this, or does he not? And can that be a wise, intelligent agent, who aims at no end? Or can we suppose him to act wisely who aims at no proportionable and suitable end? What then can we think the great God designed as his end, in sending the Gospel into the world; in planting it in this, or any other nation? There are certainly fruits that he expects to receive; and therefore we find how express the threatenings are, when these fruits are withheld. Nothing less is threatened than the taking of the kingdom of God from them, and the giving it to a nation bringing forth the fruits thereof, Matt. xxi. 43. Oh the little correspondency of the hearts and spirits of men to the design of the Gospel! And what a tremendous and melancholy prospect does this afford us! I should not be so afraid of comets and blazing stars, nor of all the malice and subtlety of earth and hell combined together; I should never be afraid of these things, I say, even though the subtlety of our enemies was a thousand times greater than it is, if I could but see such a love of the Gospel, joined to the enjoyment of it, as to form the heart and influence the practice. But when I find it is God's way, and express threatening, that where the truth is not loved, there to give them up to strong delusions even to believe a lie, that they might be damned, who believed not the truth but had pleasure in unrighteousness, (2 Thess. ii. 10, 11, 12.) then, I confess, I fear, I tremble. I know not why we should think ourselves exempt from a danger of this kind, when we consider how generally ineffectual the Gospel is among us. Alas! why should we expect God to be indulgent towards us, in this respect, above all mankind? What have we the Gospel for, if we never intend our spirits should be formed by it? If we have no design it should govern our lives, have not we of this nation reason to fear, inasmuch as we do not conform our practice to our religion, that we shall be suffered to conform our religion to our practice? We know there is a religion, too near at hand, that will allow and square well enough with the most vicious practice imaginable. Live as loosely as you will, and confess your sins to a priest, and his absolution solves all. Surely we have reason to fear lest our acting contradictory to the end and design of our religion should even lead us to embrace that sottish one of the church of Rome. SERMON II.* IN our last discourse we considered the various reasons and inducements, that lead many persons to make a profession of religion, even while they are contradicting it in their lives and practice. To which one more might have been added; and that is, they have a foolish thought that by the good they profess, they shall some way or other expiate the badness of their conduct. Such a hope as this, as fond as it is, too apparently obtains with a great part of the world. And this I mention, not only as a thing too evident, and considerable in itself, but as it most fitly leads to what I intend in this discourse: which is, IV. To show the vanity of such a profession, and by consequence the fondness and folly of such a hope as is here spoken of. And in treating on this subject I shall show, that such a profession in persons of so immoral a character, signifies nothing either to procure them the reputation or the rewards of the religion that they profess, or unto which they pretend; I would be understood to e_N. B. The author here alludes to the famous comet which appeared In December, 1680; and perhaps at the very time when this Sermon was preached. say, that it is of no avail to entitle them to the reputation of it amongst men, nor to any reward of it from God. These two things we shall distinctly consider. 1. Such a blasted, self-confuted profession as this, of which we are speaking, is of no significancy for securing the reputation of being religious amongst men. If it were indeed so far available as to secure them such a reputation, or to procure them that esteem from men, which is due to those who are in reality what they profess themselves to be, that would be but a poor thing, and very little to their service. It is a small thing, says the apostle St. Paul, to be judged by man's judgment, 1 Cor. iv. 3. All must finally stand or fall by the judgment of a superior Judge, whose judgment will control and reverse all false judgments passed before. Every man must then give an account of himself to God. He is not a Jew who is one outwardly, but he is a Jew that is one inwardly, whose praise is not of men, but of God, Rom. ii. 28, 29. If one could never so effectually recommend oneself to man, it is "not he who commendeth himself that is approved, but whom the Lord commendeth," 2 Cor. x. 18. therefore I should not think this much worth insisting on, but only with design to lay the ground of an argument from the less to the greater; that if such a profession of religion cannot do that which is less, to wit, entitle one to the reputation of it amongst men; much less can it do that which is greater, that is, procure the rewards which God has promised to the constant and sincere. And We must understand here, that by such evil practices, as can be supposed to overthrow a profession, and annul the significance of it, cannot be meant such things as are reasonable to be imputed to the infirmities which are incident to the best, and consistent with the most perfect human character: but it must be understood of open hostilities against Christ and his religion; for doubtless the words abominable, and disobedient or unpersuadable, as the word areεis signifies, amount to so much. By the former is to be understood, the heinousness and grossness of their wickedness; and by the latter, their obstinacy in an evil course. It is true, though the last expression the apostle makes use of in describing the persons whom he censures as reprobate to every good work, denotes an evil habit of mind, not always falling under human cognizance and censure; yet there is enough in the two former, besides the symptoms there may be of the latter, to show what the men really are. A profession therefore I say, in men of such a character, can signify nothing, even to this lower purpose, that is, to entitle them to the reputation of religion amongst men. And this will appear from being viewed in several lights. 1. Such a contradicted profession is not wont to do so in other cases. No man can take him to be a friend, who calls himself one against a continued series of actions, which manifestly imports habitual hatred, enmity, and malice. No one will call him a good subject, whatever he pretends, who is at present in open hostility against his prince. 2. Such a profession in other cases not only gives no reputation amongst men, but brings a disgrace, and casts a reproach upon the person making pretences. When a man's actions are continued, palpable and manifest against his profession, as in this case, it brings, I say, a reproach upon him for pretending to it. And it is so far from being to his reputation, that he draws upon himself the suspicion of being either false, or foolish: of being false, that he would design to deceive; of being foolish, that he could hope to succeed in such a case, or, indeed, of both these together. 3. A mere profession among men, in every common case, is so far from securing reputation to him who makes it, that it even sinks the reputation of the man that credits it. A very judicious person this to be so easily imposed upon! Therefore he who attempts in such a way to impose upon another, either he, upon whom he makes the attempt, will but regard him as a fool; or will be so accounted himself, because it is supposing him to be one who is capable of being so imposed upon. Which is no less * Preached January 23, 1680. than an attempt to blast the reputation of him, whom he endeavours to deceive. 4. A series or course of actions is always to be taken as more significant and expressive of the habitual sense and temper of a person's mind, than words can be thought to be. Words only speak a man's present sense of things, but a continued course of action shows his habitual sense of them; and is therefore the far greater and more considerable thing on all accounts. If I am to form a judgment of another man, it is of more importance to know what the bent of his mind is now, than to know what it was, at this or that particular time. It is manifest that a series of actions is more significant and expressive; whether you compare words and actions together with relation to the same thing, or apply them severally to contrary things. If you apply words and actions to one and the same thing, let it be for instance to kindness and good-will: suppose then you have for your object a very indigent and distressed person, one exposed to cold and pinched with hunger; let one say to him in this case, "Come, be filled, be warmed;" pray what would that signify in comparison of giving him the things which are needful for the body, Jam. ii. 16. as the apostle speaks in the same case. Which is the most significant expression, such fair words, or such effectual actions? Again; Let words and actions be applied together to the same thing, and to signify ill-will. An unkind word may signify but a sudden passion, and no one will infer habitual hatred from an angry word; but a course of actions may import not only unkindness, but a malicious temper of mind. Then if we apply these two ways of expressing a man's mind, that is, words and actions, to contraries, the one to signify kindness, the other unkindness; if it be manifest that words are less significant and actions more, surely then that which has less significance in it, is never to be believed against that which has greater. Again, understanding, and consider whether there be not as ri- 9. And lastly; The common profession of religion, in which they seem to bear a part, suffers by their inconsistent conduct and behaviour; and it is very unreasonable, therefore, they should gain by it. They would gain honour from the profession of Christianity, and yet bring a reproach and scandal upon it. And is it to be supposed that their profession, in such a case, should honour them? They do the greatest indignity imaginable to the worthy name which they profess; nay, it is blasphemed by them, and through their means is evil spoken of by others. 5. No man's words are to be believed against his works. But yet it may be said, as to all this; "Are we not then If a man should say and unsay the same things, it may to call such Christians as profess themselves to be such? be a hundred times in a day, would you give any credit Are we not to give them the name?" Truly controversies at all to his words? It is impossible you should. For in about names are always to little purpose. It is no great any case where I am to exercise human faith, if there be matter by what name such persons are called. I am willmuch to be said for and against the thing, I must believe, ing to give them all that their profession reasonably can be according to the greatest evidence, and cannot do otherwise; understood to entitle them to. They are by profession I necessarily must take that side in my belief on which Christians. But what can that signify to any man's being the stronger probability lies. But in this case what shall in reality what he does profess himself to be? I will I do? I can here take neither side: for how can a thing therefore say, such a one is a professing Christian; and be greater or better than itself? I have therefore nothing to what can they make of this? What advantage is it? They do here. I can exercise no faith; for I am not to believe are called Christians, just with the same propriety that a man's word against his word; when there is equal evi-you would call the picture of a man, a man. Though perdence on the one hand and the other. I am much less to haps not altogether with that propriety neither; for truly believe his word against his actions, for that would be be- a good picture is more like a man, than such persons are lieving according to the less evidence. And further, like real Christians. It is a very bad picture indeed, that would not be more like the person it pretends to represent, than many such men are to true, sincere Christians. Possibly we may call the carcass of a man, a man, when it is rotten and stinking. "Such a man (you say) lies buried there;" but you know very well that the corpse is not the person himself. And yet there is more propriety in using such language in this case; because such a one was a man, but he whom we speak of never was a Christian, and God only knows whether he ever will be one! 6. If a profession were to prevail amongst men, against a series of actions, it would take away the ground and foundations of all public human judgments. For suppose a man arraigned of murder, the business to be inquired into is, what evidence there is of malice prepense. This is the matter to be tried. For the bare taking away the life of a man, is not the crime to be punished. But the thing to be inquired into is, what evidence there is, or what inducements to believe, that the thing was designed or purposely done. If against plain facts, and apparent circumstances, to the contrary a man's word should be believed, there could then be no such thing as a human | judicature in the world. We call such persons Christians, in like manner as in a play, or theatrical representation. One we call the Grand Seignior, and another an Emperor, according to the parts they act. In this manner, I say, we may call the 7. Actions cannot be opposed to a mere verbal or a persons before spoken of, Christians; for they perform a scenical profession, with greater absurdity, in any case part, and make a show on the stage of the world in perwhatsoever, than in the matter of religion. You can sup-forming cheap and easy acts of Christianity. Or it is pose no case wherein actions can be opposed to actions, something like the compliments of one person to another, and words or a profession to a course of actions, with to whom he would pretend friendship; and under that greater absurdity than in this present case. If we were to pretence hides the greatest malice, till he can have an opthink of things manifestly absurd, we could advance nothing portunity of showing it with effect. that is more so. Suppose, for instance, a person upon a journey should pretend to be in his right road, and he is told he is going a quite contrary way, and one should follow him, from day to day, and still see him going wrong, though he still says he is on his journey and is going right; what can be more absurd? Now let us use our Now if such a profession as we have been speaking of, will signify so little to the purpose mentioned in the beginning of this discourse, the giving of a man the reputation of being religious among men; how much less can it signify to that higher purpose, the entitling him to a reward from God! Surely it is less possible to deceive him. And whatever advantage is gained in this world by such an empty, inconsistent profession, it is infinitely less than the final reward of God, which will be given to those, who both profess and practise religion in sincerity. But before I proceed to this important point, suffer me to exhort you all seriously to consider of something better, than such an empty, self-confuted profession as this, to be a support to you, in such time as we have lying before us. Surely, in a season of distress, there are no sort of persons whose case is to be lamented so much as theirs, who have nothing for a support but only this pitiful thing, this empty, self-confuted thing, we have been speaking of. Oh! the cold comfort it will give a man's heart, when he comes to suffer affliction, to say, "I have been called a Christian and a protestant; I have professed on the right side, and have gone on in the right way; but, alas! all the while have been fighting against the very design of religion I have professed, by a contrary life and conversation!" Will this bear up the sinking heart of such a one in a season, when the guilt of his former course, through a long tract of time under the Gospel, stares him all at once in the face? Labour then to do more than barely to profess to know God; since a bare profession will signify nothing with him, and but little with men. And truly it must signify very little to yourselves, to your own comfort and consolation in an evil day; when gloominess, blackness, and darkness cover all on every side. There may then possibly, if such a time should come, be room enough for consideration. Labour therefore to know God in good earnest. They that know his name, will put their trust in him, Psal. ix. 10. To have such a refuge as the eye of God in such a world as this is, what solace and satisfaction does it give the soul of a man! especially when there is nothing but darkness and terror on every hand. To conclude, I shall only take notice to you of one passage in the book of Daniel. "And such as do wickedly against the covenant shall he (the king there spoken of) corrupt by flatteries; but the people that do know their God shall be strong, and do exploits" or wonders, Dan. xi. 32. These passages refer to the time when Antiochus fell with fury upon the Jews. A great many of them, when the aspect of the times was frowning upon their religion, did then prevaricate, and do wickedly against the covenant; that is, turned from their religion and complied with his idolatry; but of such of the people as knew their God, it is said, that they should be strong and do exploits. It is a great matter to know God in such a time. He that has the knowledge of God possessing and filling his soul, will have God represented to him as the all in all; and this whole world will be before him as a vain shadow, a piece of pageantry, a dream, a vision of the night. He who is invisible will be always with us, when we once come to be of the number of those who know God, in the manner we profess to do it. SERMON III.* 2. I Now proceed to show, that a bare profession of religion cannot entitle any one to the rewards of it with God. And the argument is capable of being drawn, as was formerly intimated, from the less to the greater. If it cannot entitle one to a reputation amongst men, much less can it to the reward of it with God. And it will be conclusive two ways. In the first place, that the gain and advantage of the rewards of it with God, is unspeakably greater than the reputation it can give us among men. If then it cannot entitle one to the less, it cannot to the greater. And then in the next place, that to deceive men, by such a profession, is infinitely less difficult than to deceive God. They who cannot deceive men by such a profession, joined with a practice so grossly wicked as is here expressed by the apostle, can surely much less deceive God. There is, even in the minds of men, a judgment concerning them contrary to that profession; "The transgression of the | wicked saith within my heart, there is no fear of God before his eyes." It speaks that language, carries that signification with it in the mind and judgment of any common observing spectator. What sentiment then must it beget in the mind of God, who sees immediately, and without the intervention of any argument, beholding things just as they lie in themselves! But besides this double argument, from the less to the greater, there are several other considerations, that will evince the same thing. As, 1. Is it the declared rule of God's righteous judgment, to deal with men finally according to their works, and not merely according to their profession; according to what they do, and not to what they pretend. It is the constant tenor of Scripture, (of which you cannot be ignorant who are wont to read your Bibles,) that God will in the last day "render to every man according to his works," as it is in sundry places. And in the epistles to the Asian churches, our Saviour putting on the person of a judge, thus addresses himself to the one and the other of them; "I know thy works." Immediate cognizance is taken of them, even of those which are most latent; much more of those which are apparent and manifest, as the works we have spoken of are. Upon this account he makes himself known to them by the description of one "who trieth the heart, and searches the reins, that he may render to every one according to their works." And he is further represented as one who has "eyes as a flame of fire," searching into the very things wherein it takes place. And we are told that in that very day, it is not the saying unto him, "Lord! Lord! that shall entitle any one to the kingdom of heaven; but the doing of the will of God the Father who is in heaven." Where our Saviour also further assures us, that those who shall make this profession, without a suitable life and conversation, will be rejected in this awful manner, 'Depart from me! I know you not."s But under what notion, or for what reason, are they thus to be abandoned? As workers of iniquity. Thus we see their evil works will cast the balance against all their pretences to that which is good. 2. We are further to consider, that it is an unreasonable thing to imagine, that God will give men a title, without giving them a capacity for enjoying the rewards of the blessed state. Certain it is, that mere profession qualifies no one for this happiness; therefore it is not reasonable, that it should entitle any one to it. A man is never a whit the more capable by his profession of dwelling with God, in another world; of immediately beholding with satisfaction his blessed, glorious face. To what purpose is a title, where there is no capacity? It would not consist with the wisdom of God, to divide these things, which must necessarily concur to one end, namely, to his own glory, and the person's fitness for the enjoyment of Him. Men are wont to be wiser. A title with them fails, when a capacity does. They cease to be entitled to an estate, who by a natural incapacity cannot enjoy it, as for instance, fools and lunatics. Again, 3. Their profession is so far from entitling them to the rewards of another world, which belong to those who are sincerely of the true religion; that, being joined with a wicked life and evil practices, it provokes God so much the more highly against them, engages the Divine wrath and vindictive justice, so much the more directly to their ruin. And this on several accounts. As, (1.) Because such a profession demonstrates, that these persons sin against so much the more light; otherwise what makes them profess at all? They who profess religion, as a great part of the world do not, certainly must be supposed to know more. We do not call them professors of the Christian religion, who were born among pagans, and always have lived as such among them. They who profess Christianity, are supposed to live (and do so for the most part) in the enlightened region; in that part of the world through which the Gospel light hath diffused itself. This is therefore a most horrid thing, for the works of darkness, and of the night, to be transacted, where the Gospel has made it broad day. And if they, who have opportunity to know more than others, are, after all, vicious and immoral, doth not this highly increase their wick |