True religion then being of such importance, there are some things which may justly be expected of mankind in its favour.

1. That they, who have not yet carefully searched into the grounds of it, should not take upon them to treat it with scorn, or even disregard. What so deeply concerns all men, and what the wisest and most considerate of men have lived and died in the firm belief of, ought not surely to be thrown aside, on hearing only a few superficial objections, and ludicrous turns of words to its disadvantage. There must need more than this to confute it; and therefore whoever, with little reading and little thought, finds much inclination to disbelieve, should learn to suspect himself, instead of his creed, and be modest in proportion to his unacquaintedness with the subject.

2. It may be expected also, that they, who profess to examine, should do it fairly. Most men will be backward to confess, that they wish against religion; because it is confessing that they have reason to fear, if the universe be well governed. But each ought to think well, whether this be not secretly his case, and remove the prepossession of his bad life, before he pretends to be an upright judge. After that, if he finds difficulties, let him remember, that they are to be found in every thing, and yet something must be true. If he meets not with the sort or the degree of evidence which he looked for; let him recollect that a fair mind will be satisfied with any that turns the scale. If he doubts of some points, let him still hold fast those which remain undoubted; and preserve that respect to religion in general, which will prove his best guide in every particular. Nay, were it possible for him to doubt of the whole;

yet, since doubt is not certainty, his practice however should be on the safer side. And if he sees, as one should think he must, that scepticism and infidelity will destroy the chief comfort of the good, endanger the virtue of all, and weaken the bonds of civil society; never let the poor vanity of propagating his notions tempt him to be the author or promoter of so dreadful a mischief to human kind. But,

3. The last and most important thing of all to be expected is, that they who are so happy as to believe, should secure and complete their happiness by what alone can do it, a suitable behaviour. Too often the contrary course is taken: and many who had once some regard for religion, but unhappily accompanied with vicious indulgences, force themselves to throw it off, that they may sin undisturbed. But let no one imagine, that denying God will make the least amends for disobeying him; or that stifling our convictions can ever give any true peace; which is only to be had by enforcing them home on our hearts, and conforming our lives to them. This we have all need to do with the utmost care, amidst so many, so powerful, so sudden temptations to the contrary, as the world, and the devil, and our own corrupt nature, throw in our way. And as the reverence of our heavenly Father is the most effectual preservative, we ought to keep up that in its full strength, by frequently repeating fervent prayer to him, and affecting meditations upon him. How entirely the exercises of devotion are laid some; and with what indifference, and even contempt, a mere outward shew of them, now and then, is just retained by others, who yet call themselves Christians; too many of you, I fear, know too well:

aside by

and it furnishes matter of melancholy reflection, not only to every pious, but every prudent mind. For good men must feel, that the regard, due to God, is a most inward, constant and awful one: and wise men must surely perceive, that neither can the common welfare be preserved without morals; nor morals, without religion; nor religion, without worship; private worship, to strengthen our own sense of duty; and public worship, to spread it amongst others.

On all accounts, therefore, it is our most important concern to cultivate and express the affections of piety; which are indeed the noblest movements of our souls towards the worthiest object, towards the attainment of the most blessed end: and to awaken ourselves from the remissness, into which we are apt to fall, on this head beyond others, by reminding our hearts often, that God is present, and a future state soon will be so; and how soon to any of us, none can tell. May we all resolve, from this moment, to strive earnestly for a happy share in it, through faith in the merits of our dear Redeemer, and a right use of the suggestions of the divine Spirit: to both whom, with the Father Almighty, be honour and praise, now and for ever! Amen.

SERMON II.

MARK Viii. 34.

And when he had called the people unto him, with his disciples also: he said unto them, whosoever will come after me, let him deny himself, and take up his cross, and follow me.

EVERY word which proceeded out of the mouth of our blessed Lord, must unquestionably deserve a very serious attention: But some things being peculiarly needful to be known, or liable to be forgotten; to these, on proper occasions, he demanded the especial regard of his hearers: and as they were bound to pay it, so are we. Thus in the foregoing chapter, finding it requisite to confute the Jewish traditions in favour of that ceremonial purity in their persons and food, which led them to overlook the moral purity of the heart, we are told, that when he had called all the people unto him, he said, Hearken unto me every one of you, and understand. There is nothing from without a man, that entering into him can defile him but the things which come out of him, wicked thoughts and their consequences, those are they that defile the man: if any man hath ears to hear, let him hear*. With the same kind of solemnity he delivered the words of the text: which indeed had still greater need of it, as the former contradicted only received opinions and customs; but these, the * Mark vii. 14, 15, 16. C

VOL. II.

strongest of our natural passions and appetites. When he had called, &c.

In

Taking up the cross relates, in the primary and strict sense, only to suffering patiently for the truth*: a duty, God be thanked, less common amongst us at present, and which therefore I shall pass over. its larger acceptation it will be found to coincide with self-denial: a word of great importance to be rightly apprehended, because it expresses here the condition, on which alone we shall be acknowledged the true followers of Christ. The terms of salvation are indeed elsewhere laid before us in phrases more intelligible at first sight: but illustrating this darker one will not only contribute to prove that the different views of the Christian doctrine are all consistent with each other, but discover to us the principal cause of our acting wrong, with the most effectual method of amendment, perhaps more fully, than any thing else can. I shall therefore endeavour,

I. To explain the literal meaning of the expression: II. To shew with what limitations it must be understood:

III. To set before you the obligation of the duty, comprehended under it; and its importance to our virtue and our happiness.

I. To explain the literal meaning of the expression. We speak every day of denying ourselves such or such a pleasure, that is refusing to ourselves the enjoyment of it. But the Scripture sense goes much beyond this, and extends to renouncing and disowning ourselves; throwing out of our thoughts the relation that we bear to our own persons; and behaving with as little indulgence, as if a mere stranger to us were in question. Of course we have in general the * Vid. Suicer in Eravpos, p. 1005.