in the text applies himself: he had done among them fuch works as never man did; to these he appeals as an evidence that he came from the Father: The works which the Father hath given me to finish, the Jame works that I do, bear witness of me, that the Father hath fent me. He appeals likewise to the ancient Scriptures, those oracles of God, committed to the Jews: Search the Scriptures; for in them ye think ye have eternal life: and they are they which teftify of me. If ye fufpect that I have any views or defigns of my own, and that I fpeak in the name of God without his commiffion, look to the works which I do; the blind receive their fight, the dumb their fpeech, the fick and lame are made found, the dead are reftored to life. His fervant I am, whose works these are; and do ye yourselves judge from what hand these mighty things do proceed. If you think that I come to pervert the law and the prophets, let the law and the prophets judge between us: I claim no more authority than they give me : fearch therefore the Scriptures and fee. A fairer iffue could not be proposed; fo fair it was, that it had its full effect upon many of the first rank among the Jews. St. John tells us, that among the chief rulers many be lieved on him; but they made a fecret of their conviction, and kept it to themselves, for fear of being put out of the fynagogue; for they loved the praise of men more than the praise of God. Which laft words are parallel to those of the text, and exprefs the fame fenfe. A concern to be well with the people made fome incapable of conviction, and made others, notwithstanding the conviction they were under, diffemble their real fentiments, and

reject the authority to which in their own minds they could not but affent.

If we confider the nature of religion, it will appear to us why this is, and must be the cafe. Religion arifes from the relation we bear to God, and him only it does respect; and therefore when it is made to regard other objects, it neceffarily becomes either idolatry or hypocrify. He who serves any other than the God who made him, is an idolater: he who serves God with a defign to please men rather than God, is an hypocrite. And, fince the end we propose to ourselves will always influence us in the choice of the means, whoever proposes to please the world by his religion will certainly choose fuch a religion as the world approves. Such an inquirer can have no regard for truth, for he takes his direction from the opinion of the world: he concerns not himself to know, whether Jefus Chrift be a prophet approved of God; he confiders only whether he is approved by the people. It is an old and a very common obfervation, that the zeal and piety of Chriftians fell into decay, when the empire became Chriftian. I am willing to think that the obfervation is not quite juft, and to hope that those who were before pious believers, continued fo after this great change, and that the Church has, in all ages fince, had many faithful members. But true it is, that, when the powers of the empire were converted to Chrift, true believers had a calmer paffage through the world, and left not behind them fuch fhining examples of their zeal, as the times of perfecution always afforded. But the great and vifible alteration was, that when the powers of the

world came into the Church, they were followed by all fuch as loved the praife of men more than the praife of God. Whoever profeffed himself a Chriftian in the times of trial and perfecution, gave to others great evidence of his being a fincere believer, and had great ground of confidence in himfelf, that his heart was right with God: but, fince the days of profperity, profeffion is become a lefs certain fign of true faith; and men, not being called to the proof by others, nor very readily calling themselves to a ftrict account, have lefs reason for confidence and affurance in themselves. The time therefore may be profitably employed in finding fome rules by which men may examine themselves, and judge, whether they receive honour one of another, or do feek the honour which cometh from God only. In order to this, I fhall inquire,

Firft, In what fenfe the receiving honour from men is condemned in the text.

Secondly, What is meant by feeking the honour which cometh from God only.

Thirdly, What are the marks by which men may try themselves upon these articles.

First, I shall inquire in what sense the receiving honour from men is condemned in the text.

The Apostle St. Paul has given it for a rule, that we ought to render honour to whom honour is due: and, as fome degree of honour and respect is due to all men, St. Peter has given the precept in general terms, Honour all men. Since then all men are obliged to pay this due, moft certain it is, that all to whom honour is due may very innocently receive it; nay farther, they may very justly expect and

require it. A father from his fon, a master from his fervant or scholar, a king from his fubjects, all who are in authority from thofe under them, have a right to demand the refpect and honour that is due to their refpective ftations and characters. Befides, men who stand in none of these relations to us, have often a just title to respect and honour from us upon account of their prefent qualifications; as learning, virtue, and wifdom ought to be refpected wherever they are found. Since then all honour that is due must be paid, and may be received, it is evident that the honour mentioned in the text is fuch as is due to no man, and which for that reafon ought never to be paid, nor received.

It is very evident, that in the text, and in the parallel place of St. John already quoted, there is an oppofition between the praise of men, and the praife of God; and that the Jews are condemned, as prefering the praife and good will of men to the praife and good will of God. Now certain it is, that no honour can be due to man, that is inconfiftent with the honour which we owe to God; and we cannot be innocent, whilst we facrifice the good will of God to the vanity of being well fpoken of in the world. When men act contrary to the truth and their known duty, in compliance with the world, it is plain they are more concerned for their intereft with the world, than for their intereft with God; and this is, in the language of our Saviour, to receive honour one from another, and to neglect the honour which cometh from God only. We have an inftance of this conduct in the twenty-fourth of the

Acts; As Paul reafoned of righteousness, temperance, and judgment to come, Felix trembled, and anfwered, Go thy way for this time; when I have a convenient feafon, I will call for thee. You fee the natural working of confcience, and the power of conviction: a fober, serious discourse upon the great fun damental points of religion threw the Governor into a fit of trembling, and made him unable to bear the presence of his prifoner. Had this light been cherifhed and encouraged, what noble fruits might it have produced! But the love of the world prevailed the Governor often communed with St. Paul, but it was in hopes of getting money of him for his release. When this hope failed, he permitted the preacher of righteoufnefs, temperance, and judgment to come, to continue in prison two years; and, when he left the government, he left Paul bound, being willing, as the text expreffes it, to fhew the Jews a pleasure. You fee what place the honour of God had in this man's affections: he would have fold both God and the people for money; but, when no money was to be had, he chose rather to please the people than God; and therefore facrificed his innocent prifoner, whom in justice he ought to have fet free, to the prejudices and refentments of the Jewish nation. Many denied Christ, for the fame reason that Felix left St. Paul bound,. that they might shew the people a pleasure, and thereby become acceptable to them. Truth and juftice muft always fuffer, as long as men determine their choice by confiderations of their temporal intereft. These confiderations are fo apt to overbear the judgment, that our Saviour fpeaks of them in the