Sermons and Discourses Volume 1, Sermon 7
2 TIM. 2.19.
Let every one that nameth the name of Chriſt, depart from iniquity.
THe whole verſe runs thus: Nevertheleſs the foundation of God ſtandeth ſure, having this ſeal, The Lord knoweth them that are his: And, Let every one that nameth the name of Chriſt depart from iniquity.
In which words the Apoſtle declares to us the terms of the covenant between God and man. For the word foreign which is here tranſlated foundation, according to the uſual ſignification of it, is likewiſe (as learned men have obſerv'd) ſometimes uſed for an inſtrument of contract whereby two parties do oblige themſelves mutually to each other. And this notion of the word agrees very well with what follows concerning the ſeal aſſix'd to it, which is very fuitable to a Covenant but not at all to a foundation. 'Tis true indeed, as the learned Grotius hath obſerved, there uſed anciently to be inſcriptions on foundation-ſtones, and the word foreign which we render ſeal may likewiſe ſignifie an inſcription; and then the ſenſe will be very current thus, The foundation of God ſtandeth ſure, having this inſcription. But it is to be conſidered, that though foreign may ſignifie an inſcription, yet it is onelyonly an inſcription upon a ſeal which hath no relation to a foundation, but is very proper to a covenant or mutual obligation. And accordingly the ſeal affixt to this inſtrument, or covenant between God and man is in alluſion to the cuſtom of thoſe countries ſaid to have an inſcription on both ſides agreeable to the condition of the perſons contracting. On God's part there is this impreſs or inſcription, The Lord knoweth them that are his, that is, God will own and reward thoſe that are faithfull to him: And on our part, Let every one that nameth the name of Chriſt, depart from iniquity.
Let every one that nameth the name of Chriſt, that is, that calls himſelf a Chriſtian. For to name the name of any one or to have his name call'd upon by us does according to the uſe of this Phraſe among the Hebrews, ſignifie nothing elſe but to be denominated from him. Thus 'tis frequently uſed in the Old Teſtament, and ſometimes in the New, Jam. 2.7.Do they not blaſpheme that worthy name by the which ye are called? that is, the name or title of Chriſtians; and that expreſſion,1 Pet. … 14. if ye be reproached for the name of Chriſt, is at the ſixteenth verſe varied, if any man ſuffer as a Chriſtian. So that to name the name of Chriſt is to call our ſelves Chriſtians.
Let every one that nameth the name of Chriſt depart from iniquity. The word foreign is often taken ſtrictly for injuſtice or unrighteouſneſs, but ſometimes uſed more largely for ſin and wickedneſs in the general. And ſo it ſeems to be uſed here in the Text, becauſe there is no reaſon from the context to reſtrain it to any particular kind of ſin or vice, and becauſe Chriſtianity lays an equal obligation upon men to abſtain from all ſin. Let every one that nameth the name of Chriſt depart from iniquity, that is, every Chriſtian obligeth himſelf by his proſeſſion to renounce all ſin and to live a holy life.
In ſpeaking to this argument I ſhall do theſe two things.
1. Shew what obligation the profeſſion of Chriſtianity lays upon men to live holy lives.
2. Endeavour to perſwade thoſe who call themſelves Chriſtians to anſwer this obligation.
I. What obligation the profeſſion of Chriſtianity lays upon men to live holy lives. He that calls himſelf a Chriſtian profeſſeth to entertain the Doctrine of Chriſt, to live in the imitation of his holy example, and to have ſolemnly engaged himſelf to all this. I ſhall ſpeak briefly to theſe, and then come to that which I principally intend, to perſwade men to live accordingly.
1. He that profeſſeth himſelf a Chriſtian profeſſeth to entertain the doctrine of Chriſt, to believe the whole Goſpel, to aſſent to all the articles of the Chriſtian faith, to all the precepts and promiſes and theatnings of the Goſpel. Now the great deſign, the proper intention of this doctrine is to take men off from ſin, and to direct and encourage them to a holy life. It teacheth us what we are to believe concerning God and Chriſt, not with any deſign to entertain our minds with the bare ſpeculation of thoſe truths but to better our lives. For every article of our faith is a proper argument againſt ſin, and a powerfull motive to obedience. The whole hiſtory of Chriſt's appearance in the world, all the diſcourſes and actions of his life, and the ſufferings of his death do all tend to this; the ultimate iſſue of all is the deſtroying of ſin; So St. John tells us,1 Joh. 3.8. for this purpoſe was the Son of God manifeſted that he might deſtroy the works of the devil. But this is moſt expreſly and fully declar'd to us, Tit. 2.11, 12, 13, 14. The grace of God that bringeth ſalvation hath appeared to all men, teaching us that denying ungodlineſs and worldly luſts we ſhould live ſoberly, righteouſly, and godly in this preſent world; looking for that bleſſed hope, and the glorious appearing of the great God and our Saviour Jeſus Chriſt; who gave himſelf for us that he might redeem us from all iniquity, and purifie unto himſelf a peculiar, people zealous of good works.
The precepts of the Goſpel do ſtrictly command holineſs, and that univerſal; the purity of our ſouls, and the chaſtity of our bodies;2 Cor. 7.1. to cleanſe our ſelves from all filthineſs of fleſh and ſpirit; 1 Theſ. 5.22.to abſtain from all kind of evil; 1 Pet. 1.15.to be holy in all manner of converſation. They require us to endeavour after the higheſt degrees of holineſs that are attainable by us in this imperfect ſtate, to be holy as he that hath called us is holy; Mat. 5.48.to be perfect as our father which is in heaven is perfect.
And all the promiſes of the Goſpel are ſo many encouragements to obedience and a holy life;… Cor. 7.…. having therefore theſe promiſes, let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit and perfect holineſs in the fear of God. We are told by St. Peter that theſe exceeding great and precious promiſes are given to us that by theſe we might be partakers of a Divine nature, 2 Pet. 1.4having eſcaped the pollution that is in the world through luſt; and that we might give all diligence to add to our faith vertue, and to vertue knowledge, and to knowledge temperance and patience and brotherly-kindneſs and charity.
And the threatnings of the Goſpel are ſo many powerfull arguments againſt ſin.
Therefore the Apoſtle calls the Goſpel the power of God unto ſalvation, Rom. 1.16, 18.becauſe therein the wrath of God is revealed from heaven againſt all ungodlineſs and unrighteouſneſs of men. So that if we call our ſelves Chriſtians we profeſs to embrace the holy doctrine of the Chriſtian Religion which is perfectly oppoſite to all impiety and wickedneſs of life. We profeſs to be governed by thoſe laws which do ſtrictly enjoyn holineſs and vertue. We profeſs to be perſwaded that all the promiſes and threatnings of the Goſpel are true, which offer ſuch great and glorious rewards to obedience and threaten tranſgreſſion and diſobedience with ſuch dreadfull puniſhments. And if ſo, we are obliged both by our reaſon and our intereſt to live accordingly.
2. He that profeſſeth himſelf a Chriſtian profeſſeth to live in the imitation of Chriſt's example and to follow his ſteps who did no ſin, neither was guile found in his mouth. The Son of God came into the world not onelyonly by his Doctrine to inſtruct us in the way to happineſs and by his death to make expiation of ſin, but by his life to be an example to us of holineſs and vertue. Therefore in Scripture we find ſeveral Titles given him which import his exemplarineſs, as of a Prince and a Captain, a Maſter and a Guide. Now if he be our pattern we ſhould endeavour to be like him, to have the ſame mind that was in Chriſt Jeſus; to walk in love as he alſo hath loved us and given himſelf for us. We ſhould aſpire after the higheſt degree of holineſs, make it our conſtant and ſincere endeavour to pleaſe God and do his will and to fulfill all righteouſneſs as he did. Does any man profeſs himſelf a Chriſtian and yet abandons himſelf to intemperance and filthy luſts? is this like our Saviour? Are we cruel and unmercifull? is this like the High Prieſt of our profeſſion? Are we proud and paſſionate, malicious and revengefull? is this to be like-minded with Chriſt who was meek and lowly in Spirit, who prayed for his enemies and offer'd up his blood to God on the behalf of them that ſhed it? If we call our ſelves Chriſtians we profeſs to have the life of Chriſt continually before us, and to be always correcting and reforming our lives by that pattern.
3. He that calls himſelf a Chriſtian hath ſolemnly engaged himſelf to renounce all ſin and to live a holy life. By Baptiſm we have ſolemnly taken upon us the profeſſion of Chriſtianity, and engaged our ſelves to renounce the Devil and all his works, and obediently to keep God's commandments. Anciently thoſe who were baptized put off their garments, which ſignified the putting off the body of ſin; and were immers'd and buried in the water, to repreſent their death of ſin; and then did riſe up again out of the water, to ſignifie their enterance upon a new life. And to theſe cuſtoms the Apoſtle alludes when he ſays, How ſhall we that are dead to ſin live any longer therein; Rom. 6.2, 3, 4, 5, 6.Know ye not, that ſo many of us as were baptized into Jeſus Chriſt were baptized into his death? Therefore we are buried with him in baptiſm into death, that like as Chriſt was raiſed up from the dead by the glory of the Father, even ſo we alſo ſhould walk in newneſs of life: For if we have been planted together in the likeneſs of his death we ſhall be alſo in the likeneſs of his reſurrection, knowing this, that our old man is crucified with him that the body of ſin might be deſtroyed, that henceforth we might not ſerve ſin. So that by Baptiſm we profeſs to be entered into a new ſtate, and to be endued with a new nature; to have put off the old man with his deeds; to have quitted our former converſation, which is corrupt according to the deceitfull luſts, and to be renewed in the ſpirit of our minds, and to have put on the new man which after God is created in righteouſneſs and true holineſs. And therefore Baptiſm is called the putting on of Chriſt; Gal. 3.27.As many of you as have been baptized into Chriſt, have put on Chriſt. Now if we profeſs to have put on Chriſt we muſt quit and renounce our luſts, becauſe theſe are inconſiſtent, as appears by the oppoſition which the Apoſtle makes between them; Put ye on the Lord Jeſus Chriſt, and make not proviſion for the fleſh to fulfill the luſts thereof.Rom. 13.14.
And as we did ſolemnly covenant with God to this purpoſe in Baptiſm, ſo we do ſolemnly renew this obligation ſo often as we receive the bleſſed Sacrament of Chriſt's Body and Blood. Therefore the cup in the Sacrament is called the new Covenant in his Blood, that is, this repreſents the ſhedding of Chriſt's blood by which rite the covenant between God and man is ratified. And as by this God doth confirm his promiſes to us, ſo we do oblige our ſelves to be faithfull and obedient to him, and if we ſin wilfully after we have received the knowledge of the truth, that is, after we are become Chriſtians, we account the blood of the Covenant a common thing, that is, we make nothing of the ſolemneſt rite that ever was uſed in the world for confirmation of any covenant, the ſhedding of the blood of the ſon of God. And that this was always underſtood to be the meaning of this holy Sacrament, to renew our Covenant with God, and ſolemnly to confirm our reſolutions of a holy life is very plain from that account which Pliny *Plin. Epiſt. L. 10. Epiſt. 97.gives us of the worſhip of the Chriſtians in a Letter to Trajan the Emperour; in which he tells him that they aſſembled early in the morning before day, to ſing a Hymn to Chriſt as God; and then (ſaith he) they do ſacramento ſe obſtringere, bind themſelves by a ſacrament or oath not to rob or ſteal or commit adultery, not to break their word or falſiſie their truſt, and after they have eaten together they depart home. Which is plainly an account of the Chriſtians celebrating of the holy Sacrament, which it ſeems was then look'd upon as an oath whereby Chriſtians did ſolemnly covenant and engage themſelves againſt all wickedneſs and vice.
Thus you ſee what obligation the profeſſion of Chriſtianity lays upon us to holineſs of life. From all which it is evident that the Goſpel requires ſomething on our part. For the Covenant between God and us is a mutual engagement, and as there are bleſſings promiſed on his part ſo there are conditions to be performed on ours. And if we live wicked and unholy lives, if we neglect our duty towords God we have no title at all to the bleſſings of this Covenant. The contrary doctrine to this hath been greedily entertained to the vaſt prejudice of Chriſtianity, as if in this new Covenant of the Goſpel God took all upon himſelf, and required nothing or as good as nothing, of us, that it would be a diſparagement to the freedom of God's grace to think he expects any thing from us. That the Goſpel is all promiſes and our part is onelyonly to believe and embrace them, that is to be confident that God will perform them if we can but think ſo, though we do nothing elſe; which is an eaſie condition to fools but the hardeſt in the world to a wiſe man, who if his ſalvation depended upon it could never perſwade himſelf to believe that the holy God without any reſpect at all to his repentance and amendment would beſtow upon him forgiveneſs of ſins and eternal life, onelyonly becauſe he was confident that God would do ſo. As if any man could think that it were a thing ſo highly acceptable to God that men ſhould believe of him that he loves to diſpenſe his grace and mercy upon the moſt unfit and unreaſonable terms. A Covenant does neceſſarily imply a mutual obligation, and the Scripture plainly tells us what are the terms and conditions of this Covenant both on God's part and ours, namely, that he will be our God and we ſhall be his people. But he hath no-where ſaid that though we be not his people yet he will be our God. The ſeal of this Covenant hath two inſcriptions upon it; one on God's part, that he will know them that are his; and another on our part, that we ſhall depart from iniquity. But if we will not ſubmit to this condition God will not know us, but will bid us depart from him. So our Saviour tells us, Mat. 7.23.I will ſay unto them depart from me ye workers of iniquity, I know you not. If we deal falſly in covenant with God and break looſe from all our engagements to him, we releaſe God from all the promiſes that he hath made to us. If we neglect to perform thoſe conditions upon which he hath ſuſpended the performance of his promiſes, we diſcharge the obligation on God's part, and he remains faithfull though he deny us that happineſs which he promiſed under thoſe conditions which we have neglected.
II. I come now to the ſecond thing proprounded, and that is to perſwade thoſe who profeſs Chriſtianity to anſwer thoſe obligations to a holy life which their Religion lays upon them. We all call our ſelves Chriſtians, and would be very much offended at any man that ſhould deny us this title. But let us not cheat our ſelves with an empty and inſignificant name, but if we will call our ſelves Chriſtians let us fill up this great title, and make good our profeſſion by a ſutitable life and practice. And to perſwade us hereto, I will urge theſe three conſiderations.
1. The indecency of the contrary.
2. The great ſcandal of it to our bleſſed Saviour and his holy Religion, and
3. The infinite danger of it to our own ſouls.
1. Conſider how unbecoming it is for a man to live unſuitably to his profeſſion. If we call our ſelves Chriſtians we profeſs to entertain the doctrine of the Goſpel, to be taught and inſtructed by the beſt maſter, to be the diſciples of the higheſt and moſt perfect inſtitution that ever was in the world, to have embraced a Religion which contains the moſt exact rules for the conduct and government of our lives, which lays down the plaineſt precepts, ſets before us the beſt patterns and examples of a holy life, and offers us the greateſt aſſiſtances and encouragements to this purpoſe. We profeſs to be furniſhed with the beſt arguments to excite us to holineſs and vertue, to be awed with the greateſt fears and animated with the beſt hopes of any men in the world.
Now whoever makes ſuch a profeſſion as this obligeth himſelf to live anſwerably, to do nothing that ſhall groſly contradict it. Nothing is more abſurd than for a man to act contrary to his profeſſion, to pretend to great matters and perform nothing of what he pretends to. Wiſe men will not be caught with pretences nor be impoſed upon with an empty profeſſion, but they will enquire into our lives and actions and by theſe they will make a judgment of us. They cannot ſee into our hearts nor pry into our underſtandings to diſcover what it is that we inwardly believe, they cannot diſcern thoſe ſecret and ſupernatural principles that we pretend to be acted by: But this they can do, they can examine our actions and behold our good or bad works, and try whether our lives be indeed anſwerable to our profeſſion and do really excell the lives of other men who do not pretend to ſuch great things. There are a great many ſagacious perſons who will eaſily find us out, will look under our mask, and ſee through all our fine pretenſions, and will quickly diſcern the abſurdity of telling the world that we believe one thing when we do the contrary.
If we profeſs to believe the Chriſtian Religion, we expoſe our ſelves to the ſcorn and contempt of every diſcerning man if we do not live up to it. With what face can any man continue in the practice of any known ſin that profeſſeth to believe the holy doctrine of the Goſpel which forbids all ſin under the higheſt and ſevereſt penalties? If we did but believe the hiſtory of the Goſpel as we do any ordinary credible ſtory, and did we but regard the Laws of Chriſtianity as we do the laws of the Land; were we but perſwaded, that fraud and oppreſſion, lying and perjury, intemperance and uncleanneſs, covetouſneſs and pride, malice and revenge, the neglect of God and Religion will bring men to hell as certainly as treaſon and felony will bring a man under the ſentence, of the Law: Had we but the ſame awe and regard for the threatnings and promiſes of the Goſpel that we have for the frowns and ſmiles of thoſe who are in power and authority, even this would be effectual to keep us from ſin. And if the Goſpel have not this effect upon us it is an argument that we do not believe it.
'Tis to no purpoſe to go about to perſwade men that we do heartily entertain the doctrine of Chriſt, that doctrine which hath all the characters of piety and juſtice, of holineſs and vertue upon it; which obligeth men to whatſoever things are true, whatſoever things are honeſt, whatſoever things are chaſt, whatſoever things are lovely, and of good report, if we have no regard to theſe things in our lives. He that would know what a man believes, let him attend rather to what he does than to what he talks. He that leads a wicked life makes a more credible and effectual profeſſion of infidelity than he who in words onelyonly denies the Goſpel. It is the hardeſt thing in the world to imagine that that man believes Chriſtianity who by ungodlineſs and worldly luſts does deny and renounce it. If we profeſs our ſelves Chriſtians, it may juſtly be expected from us that we ſhould evidence this by our actions, that we ſhould live at another rate than the Heathens did that we who worſhip a holy and juſt God ſhould not allow our ſelves the liberty to ſin as thoſe did who worſhipped ſuch Gods as were examples of ſin and patrons of their vices. Thou who profeſſeſt thy ſelf a Chriſtian may'ſt not walk in the luſts of the fleſh and of uncleanneſs as thoſe did who worſhipped a laſtfull Jupiter and a wanton Venus. Thou may'ſt not be intemperate as thoſe were who worſhipped a drunken Bacchus. Thou may'ſt not be cruel and unmerciful as thoſe were who worſhipped a fierce Saturn: Nor may'ſt thou ſteal as thoſe did who worſhipped a thieviſh Mercury. Thou muſt remember that thou art a Chriſtian, and when thou art ready to debaſe thy ſelf to any vile luſt conſider what title thou beareſt, by what name thou art called, whoſe diſciple thou art; and then ſay to thy ſelf, ſhall I allow my ſelf in any impiety or wickedneſs of life who pretend to be inſtructed by that grace of God which teaches men to deny ungodlineſs and worldly luſts? Shall I cheriſh any ſinful paſſion who pretend to have mortified all theſe and to have put off the old man with his deeds?
It is not being gilded over with the external profeſſion of Chriſtianity that will avail us, our Religion muſt be a vital principle inwardly to change and tranſform us. What the Apoſtle ſays concerning Circumciſion we may apply to them that are baptized and make an outward profeſſion of Chriſtianity; Baptiſm verily profiteth if we obey the Goſpel, but if we walk contrary to the precepts of it our Baptiſm is no Baptiſm, and our Chriſtianity is Heatheniſm. If by our lives and actions we do contradict that Religion which we profeſs, we do by this very thing prove our ſelves to be counterfeits and hypocrites; and that we have onelyonly taken up our Religion for a faſhion, and received it according to cuſtom; we were born in a Countrey where it is reverenced, and therefore we are of it. And the reaſon why we are Chriſtians rather than Jews, or Turks, or Heathens, is becauſe Chriſtian Religion had the fortune to come firſt in our way and to beſpeak us at our entrance into the world.
Are we not aſhamed to take up a profeſſion upon ſuch ſlight grounds, and to wear about us ſuch an empty title? It ſhould make our blood to riſe in our faces to conſider what a diſtance there is between our Religion and our lives. I remember Tully upbraids the Philoſophers very ſmartly for living unſuitably to their Doctrines. A Philoſopher (ſaith he) is unpardonable if he miſcarry in his life, quod in officio cujus magiſter eſſe vult labitur; artemque vitae profeſſus, delinquit in vita; becauſe he is faulty in that wherein he pretends to be a maſter, and whilſt he profeſſeth an Art of living better than other men he miſcarries in this life. With how much greater reaſon may we challenge Chriſtians for the miſcarriages of their lives, which are ſo directly contrary to their profeſſion? It may juſtly be ſuſpected that ſo perfect an inſtitution as the Goſpel is, which the Son of God came from Heaven on purpoſe to propagate in the world, ſhould make men more ſtrictly holy and vertuous, and ſet the profeſſors of it at a greater diſtance from all impurity and vice than ever any inſtitution in the world did. If a man profeſs any other Art or Calling it is expected that he ſhould be skilled in it and excell thoſe who do not pretend to it. 'Tis the greateſt diſparagement to a Phyſician that can be to ſay of him, that he is in other reſpects an excellent man onelyonly he hath no great skill in diſeaſes, and the methods of cure, becauſe this is his Profeſſion: He might be pardon'd for other defects, but the proper skill of his Art may juſtly be expected from him. So for a Chriſtian; to ſay of him, the worſt thing in him is his life; he is very orthodox in his opinions, but he's an ill-natur'd man, one of very violent paſſions, he will be very frequently drunk, he makes no conſcience of his dealings, he is very uncharitable to all that differ from him: This man is faulty in his profeſſion, he is defective in that which ſhould be his excellency; he may have orthodox opinions in Religion, but when all is done there is no ſuch errour and hereſie, nothing ſo fundamentally oppoſite to Religion as a wicked life. A Chriſtian does not pretend to have a better wit or a more piercing underſtanding than a Turk or Heathen, but he profeſſeth to live better than they, to be more chaſt and more temperate, more juſt and more charitable, more meek and gentle, more loving and peaceable than other men: If he fail in this, where is the Art the man boaſts of? to what purpoſe is all this noiſe and ſtir about the Goſpel and the holy doctrine of Chriſt? If any man profeſs himſelf a Chriſtian and do not live better than others he is a mere pretender and Mountebank in Religion, he's a bungler in his own Art and unskill'd in his proper profeſſion. This is the firſt, the indecency of the thing.
2. Conſider how great a ſcandal this muſt needs be to our bleſſed Saviour and his holy Religion. The Chriſtian Religion hath undergone many a hard cenſure for the miſcarriages of the profeſſors of it. The impieties and vices of thoſe who call themſelves Chriſtians have cauſed many ſharp reflexions upon Chriſtianity, and made the Son of God and the Bleſſed Saviour of the world to wear the odious names of deceiver and impoſtor. If a man did deſign to do the greateſt ſpight to Religion he could not give it a deeper wound, he could not take a more effectual courſe to diſparage it than by a lewd and debauched life. For this will ſtill be an objection in the minds of thoſe who are ſtrangers and enemies to our Religion. If the Goſpel were ſo excellent an inſtitution as it is reported to be, ſurely we ſhould ſee better effects of it in the lives of thoſe who profeſs it. When we would perſwade a Heathen to our Religion, and tell him how holy a God we ſerve, what excellent patterns we imitate, what ſpiritual and divine precepts of holineſs and vertue our Religion does contain; may not he reply, would you have me to believe you when I ſee you do not believe your ſelves? If you believed your Religion you would live according to it. For if the Goſpel were every word of it falſe, if there were neither a Heaven to be hoped for nor a Hell to be feared after this life, how could many Chriſtians live worſe than they do?
As we would not proclaim to the world that the Goſpel is an unholy and vicious Inſtitution, let us take heed that we bring no ſcandal upon it by our lives, leſt the enemies of our Religion ſay as Salvian tells us they did in his time, Si Chriſtus Sancta docuiſſet Chriſtiani ſancte vixiſſent, ſurely if Chriſt had taught ſo holy a doctrine Chriſtians would have lived holier lives. Tully tells us that one of the ſhrewdeſt arguments that ever was brought againſt Philoſophy was this, quoſdam perfectos Philoſophos turpiter vivere, that ſome great Philoſophers led very filthy lives. Celſus and Porphyry, Hierocles and Julian, among all their witty invectives againſt Chriſtian Religion have nothing againſt it that reflects ſo much upon it as do the wicked lives of ſo many Chriſtians. The greateſt enmity to Religion is to profeſs it and to live unanſwerably to it.
This conſideration ought greatly to affect us. I am ſure the Apoſtle ſpeaks of it with great paſſion and vehemency, For many walk of whom I have told you often, Phil. 3.18and now tell you even weeping, that they are enemies of the Croſs of Chriſt, whoſe end is deſtruction, whoſe God is their belly, whoſe glory is in their ſhame, who mind earthly things. A Jew or a Turk is not ſo great an enemy to Chriſtianity as a lewd and vitious Chriſtian. Therefore let me beſeech Chriſtians, as they tender the honour of their Saviour and the credit of their Religion, that they would conform their lives to the holy precepts of Chriſtianity. And if there be any who are reſolved to continue in a vitious courſe to the injury and diſparagement of Chriſtianity, I could almoſt entreat of them that they would quit their profeſſion and renounce their Baptiſm, that they would lay aſide their title of Chriſtians and initiate themſelves in Heatheniſh rites and ſuperſtitions, or be circumciſed for Jews or Turks: For it were really better, upon ſome accounts, that ſuch men ſhould abandon their Profeſſion, than keep on a vizard which ſerves to no other purpoſe but to ſcare others from Religion.
3. And Laſtly, let us conſider the danger we expoſe our ſelves to by not living anſwerably to our Religion. And this, I hope, may prevail upon ſuch as are not moved by the former conſiderations. Hypocrites are inſtanc'd in Scripture, as a ſort of ſinners that ſhall have the ſharpeſt torments and the fierceſt damnation. When our Saviour would ſet forth the great ſeverity of the Lord towards the evil ſervant he expreſſeth it thus,Mat. 24.51. he ſhall cut him in ſudden and appoint him his portion with Hypocrites. So that the puniſhment of Hypocrites ſeems to be made in the meaſure and ſtandard of the higheſt puniſhment. Thou profeſſeſt to believe in Chriſt and to hope in him for ſalvation, but in the mean time thou liveſt a wicked and unholy life, thou doſt not believe but preſume on him, and wilt find at the great day that this thy confidence will be thy confuſion, and he whom thou hopeſt will be thy Advocate and Saviour will prove thy Accuſer and thy Judge. What our Saviour ſays to the Jews, There is one that accuſeth you even Moſes in whom ye truſt may very well be applied to falſe Chriſtians,Joh. 5.45 there is one that accuſeth you and will condemn you, even Jeſus in whom ye truſt.
The profeſſion of Chriſtianity and mens having the name of Chriſt named upon them will be ſo far from ſecuring them from Hell, that it will ſink them the deeper into it. Many are apt to pity the poor Heathens who never heard of the name of Chriſt, and ſadly to condole their caſe, but as our Saviour ſaid upon another occaſion, Weep not for them, weep for your ſelves. There's no ſuch miſerable perſon in the world as a degenerate Chriſtian, becauſe he falls into the greateſt miſery from the greateſt advantages and opportunities of being happy. Doſt thou lament the condition of Socrates, and Cato, and Ariſtides, and doubt what ſhall become of them at the day of Judgment? and canſt thou, who art an impious and prophane Chriſtian, think that thou ſhalt eſcape the damnation of Hell?
Doſt thou believe that the moral Heathen ſhall be caſt out? and canſt thou who haſt led a wicked life under the profeſſion of Chriſtianity have the impudence to hope that thou ſhalt ſit down with Abraham, Iſaac and Jacob in the Kingdom of God? No, thoſe ſins which are committed by Chriſtians under the enjoyment of the Goſpel are of deeper dye and clothed with blacker aggravations than the ſins of Heathens are capable of. A Pagan may live without God in the world, and be unjuſt towards men, at a cheaper rate and upon eaſier terms than thou who art a Chriſtian. Better had it been thou hadſt never known one ſyllable of the Goſpel, never heard of the name of Chriſt than that having taken it upon thee thou ſhouldſt not depart from iniquity. Happy had it been for thee, that thou hadſt been born a Jew, or a Turk, or a poor Indian, rather than that being bred among Chriſtians and profeſſing thy ſelf of that number thou ſhouldſt lead a vitious and unholy life.
I have inſiſted the longer upon theſe arguments, that I might, if poſſible, awaken men to a ſerious conſideration of their lives, and perſwade them to a real reformation of them; that I may oblige all thoſe who call themſelves Chriſtians to live up to the eſſential and fundamental Laws of our Religion; to love God, and to love our neighbour; to do to every man as we would have him to do to us, to mortifie our luſts, and ſubdue our paſſions, and ſincerely to endeavour to grow in every grace and vertue, and to abound in all the fruits of righteouſneſs which are by Jeſus Chriſt to the praiſe and glory of God.
This indeed would become our profeſſion and be honourable to our Religion, and would remove one of the greateſt obſtacles to the progreſs of the Goſpel. For how can we expect that the doctrine of God our Saviour ſhould gain any conſiderable ground in the world, ſo long as by the unworthy lives of ſo many Chriſtians 'tis repreſented to the world at ſo great diſadvantage; If ever we would have Chriſtian Religion effectually recommended, it muſt be by the holy and unblameable lives of thoſe who make profeſſion of it. Then indeed it would look with ſo amiable a countenance as to invite many to it, and carry ſo much majeſty and authority in it as to command reverence from its greateſt enemies, and make men to acknowledge that God is in us of a truth and to glorifie our Father which is in Heaven.
The good God grant that as we have taken upon us the profeſſion of Chriſtianity, ſo we may be carefull ſo to live that we may adorn the doctrine of God our Saviour in all things; that the grace of God which bringeth ſalvation may teach us to deny ungodlineſs and worldly luſts, and to live ſoberly, righteouſly and godly in this preſent world; looking for that bleſſed hope, and the glorious appearing of the great God and our Saviour Jeſus Chriſt, to whom with the Father and the Holy Ghoſt, &c.