junctions of our governors in things of an SERM. indifferent nature, and not to disturb the XVI. peace and order of the church on their account, even though we should think them inconvenient. For let us remem-. ber that it is not our province to direct, but our duty to obey. And as it is impoffible fo to contrive matters as may fuit every man's humour; fo for us to give rules, or have our votes asked in matters. of this nature, is as abfurd and preposterous, as it would be for the feet in the body natural to direct the head. Nor do I mean by this to exact an implicit or a blind. obedience. I am perfectly fatisfied, that it is not only lawful but a duty, to withdraw from that church which impofes upon her members finful terms of communion. But nothing short of this can justify a feparation. Let us not therefore prefer our own private fancies to the unity and concord of the church. But let us confider the church as a fociety. And then it is a plain principle, that nothing can conduce to our own particular good, confidered as members of fuch a fociety, which obftructs the common good of that fociety whereof we are members. But,

3. Thirdly, We have feen befides all this, that in order to preferve the unity of the Spirit in the bond of peace, there is required a mutual charity among chriftians, Cc 4

or

SERM or a peaceable union and concord of affecXVI. tions. Learn we from hence to put away from us all bitterness, and wrath, and anger, and clamour, and evil speaking, with all malice, and to be kind one to another, tenderhearted, forgiving one another, even as God for Chrift's fake bath forgiven us*: all the law, we are told, is fulfilled in one word, even in this; thou shalt love thy neighbour as thyfelf. But if ye bite and devour one another, take heed that ye be not confumed

one of another.

For

4. Fourthly, It appears farther from what was faid under the SECOND Head, that this Unity, is required of us by the great end and defign of chriftianity. The proper confequence whereof is, that we are not to flatter ourselves as though we were fincere chriftians, or found members of Chrift's church, fo long as we neglect to keep this unity of the spirit in the bond of peace; fo long as we maintain not that orthodoxy of belief, that uniformity of worfhip, and that mutual charity and love, which our great Lord and Mafter has fo exprefsly required of his followers. What remains therefore, but that,

5. Fifthly, and laftly, we should henceforward heartily and in good earnest fet about the practice of this great duty, and in fincerity endeavour to keep the unity of the + Gal. v. 14, 15.

* Eph. iv. 31, 32.

To this end SERM.

Spirit in the bond of peace. indeed, as to all other good and virtuous XVI, purpofes, we muft afk the affiftance of Divine grace. But we are not after, this to £t idle and unactive ourselves. We muft add the diligent co-operation of our own endeavours, and by working out our own falvation, give proof that we have not received the grace of God in vain. To conclude all therefore, with the apostle's pathetical exhortation to his Philippians, which takes in all thofe inftances of christian unity, I have been infifting upon: If there be any confolation in Chrift, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; fulfil ye my joy, that be like minded, having the fame love, being of one accord, one mind*.

ye

Now to Father, Son, and Holy Ghoft, the God of peace and love, three Perfons in the Unity of the fame eternal Godhead, be all Honour, &c.

Phil. ii. 1, 2.

SER

SERM.
XVII.

SERMON XVII.

Scripture the best Guide for Youth.

PSALM CXIX. 9.

Wherewithal fhall a young man cleanse his way? by taking beed thereto according to thy word.

A

MONG the manifold advantages of that Revelation God has given of his will, and which the holy Penman, in this Pfalm, describes under various appellations, you have here, in the words which I have read, an account of its fufficiency to lead to an early and effectual reformation, and thereby withal an answer fuggefted to that ufual objection of young people against the ways of Religion, which is taken from the prevailing corruption of human nature, and their little ability to ftrive against it. Wherewithal (fays the Pfalmift) fhall a young man cleanfe his way? The answer follows in the latter part of the verfe, by taking heed thereto according to thy word. So that in proceeding upon this fubject, it will be proper to enlarge upon these three heads of difcourfe, viz.

I. That

Į. That in youth people labour under SER M.
fuch difadvantages and inconvenien- XVII,
cies, as do fufficiently evince the
difficulty of an early reformation.
And this I gather from the Pfalmift's
being fo earnest and folicitous to pro-
pofe fome method or expedient for
it, as judging it a matter not eafily
and without labour to be effected.
II. That this however is far from ex-
cufing their negligence in time of
youth; for that it is notwithstand-
ing, a matter of the utmost confe-
quence; and although it be difficult,
yet not being impoffible, its difficul-
ty should make them but the more
eager in their inquiries, wherewithal
Shall a young man cleanse his way? And
III. That the proper, and indeed, the
only way to effect it is that fuggefted
by the Pfalmift, to make the word
of God the rule of their behaviour.
Wherewithal shall a young man cleanse
bis way? The answer is, By taking
beed thereto according to thy word.

1

I. FIRST, That in youth people labour under fuch difadvantages and inconveniencies as do fufficiently evince the difficulty of an early reformation. And this I gather from the Pfalmift's being fo earnest and folicitous to propofe fome method of expedient