II. 1. "But although we may not wholly separate ourselves from mankind, although it be granted we ought to season them with the religion which God has wrought in our hearts, yet may not this be done insensibly? May we not convey this into others in a secret, and almost imperceptible manner, so that scarce any one shall be able to observe how or when it is done ?—even as salt conveys its own savour into that which is seasoned thereby, without any noise, and without being liable to any outward observation. And if so, although we do not go out of the world, yet we may lie hid in it. We may thus far keep our religion to ourselves; and not offend those whom we cannot help.'

2. Of this plausible reasoning of flesh and blood, our Lord was well aware also. And he has given a full answer to it in those words which come now to be considered; in explaining which I shall endeavour to show, as I proposed to do in the second place, that so long as true religion abides in our hearts, it is impossible to conceal it, as well as absolutely contrary to the design of its great author.

And first, It is impossible for any that have it, to conceal the religion of Jesus Christ. This our Lord makes plain beyond all contradiction, by a twofold comparison: "Ye are the light or the world: A city set upon a hill cannot be hid." Ye Christians are the light of the world," with regard both to your tempers and actions. Your holiness makes you as conspicuous, as the sun in the midst of heaven. As ye cannot go out of the world, so neither can ye stay in it without appearing to ali mankind. Ye inay not flee from men; and while ye are among them, it is impossible to hide your lowliness and meekness, and those other dispositions whereby ye aspire to be perfect as your Father which is in heaven is perfect. Love cannot be hid any more than light; and least of all, when it shines forth in action, when ye exercise yourselves in the labour of love, in beneficence of every kind. As well may men think to hide a city, as to hide a Christian; yea, as well may they conceal a city set upon a hill, as a holy, zealous, active lover of God and man.

3. It is true, men who love darkness rather than light, because their deeds are evil, will take all possible pains to prove, that the light which is in you, is darkness. They will say evil, all manner of evil, falsely, of the good which is in you; they will lay to your charge that which is farthest from your thoughts, which is the very reverse of all you are, and all you do. And your patient continuing in well doing, your meek suffering all things for the Lord's sake, your calm, humble joy in the midst of persecution, your unwearied labour to overcome evil with good, will make you still more visible and conspicuous than ye were before.

4. So impossible it is, to keep our religion from being seen, unless we cast it away; so vain is the thought of hiding the light, unless by putting it out! Sure it is, that a secret, unobserved religion, cannot be the religion of Jesus Christ. Whatever religion can be concealed, is not Christianity. If a Christian could be hid, he could not be compared to a city set upon a hill; to the light of the world, the sun shining from heaven, and seen by all the world below. Never, therefore, let it enter into the heart of him whom God hath renewed in the spirit of his mind, to hide that light, to keep his religion to himself; especially considering it is not only impossible to conceal true Christianity, but likewise absolutely contrary to the design of the great author of it

5. This plainly appears from the following words: "Neither do men light a candle to put it under a bushel." As if he had said, As men do not light a candle, only to cover and conceal it, so neither does God enlighten any soul with his glorious knowledge and love, to have it covered or concealed, either by prudence, falsely so called, or shame, or voluntary humility; to have it hid either in a desert, or in the world; either by avoiding men, or in conversing with them. "But they put it on a candlestick, and it giveth light to all that are in the house" In like manner, it is the design of God that every Christian should be in an open point of view; that he may give light to all around, that he may visibly express the religion of Jesus Christ.

6. Thus hath God in all ages spoken to the world, not only by precept, but by example also. He hath "not left himself without witness," in any nation where the sound of the gospel hath gone forth, without a few who have testified his truth, by their lives as well as their words, These have been "as lights shining in a dark place." And from time to time they have been the means of enlightening some, of preserving a remnant, a little seed which was "counted to the Lord for a generation." They have led a few poor sheep out of the darkness of the world, and guided their feet into the way of peace.

7. One might imagine that, where both Scripture and the reason of things speak so clearly and expressly, there could not be much advanced on the other side, at least not with any appearance of truth. But they who imagine thus, know little of the depths of Satan. After all that Scripture and reason have said, so exceeding plausible are the pretences for solitary religion, for a Christian's going out of the world, or at least hiding himself in it, that we need all the wisdom of God to see through the snare, and all the power of God to escape it; so many and strong are the objections which have been brought against being social, open, active Christians.

III. 1. To answer these, was the third thing which I proposed. And, first, it has been often objected, that religion does not lie in outward things, but in the heart, the inmost soul; that it is the union of the soul with God, the life of God in the soul of man; that outside religion is nothing worth; seeing God "delighteth not in burnt offerings," in outward services, but a pure and holy heart is the "sacrifice he will not despise."

I answer, it is most true, that the root of religion lies in the heart, in the inmost soul; that this is the union of the soul with God, the life of God in the soul of man. But if this root be really in the heart, it cannot but put forth branches. And these are the several instances of outward obedience, which partake of the same nature with the root; and, consequently, are not only marks or signs, but substantial parts of religion.

It is also true, that bare outside religion, which has no root in the heart, is nothing worth; that God delighteth not in such outward services, no more than in Jewish burnt offerings; and that a pure and holy heart is a sacrifice with which he is always well pleased. But he is also well pleased with all that outward service which arises from the heart; with the sacrifice of our prayers, (whether public or privatc,) of our praises and thanksgivings; with the sacrifice of our goods, humbly devoted to him, and employed wholly to his glory; and with that of

our bodies, which he peculiarly claims, which the apostle beseeches us, "by the mercies of God, to present unto him, a living sacrifice, holy and acceptable unto God."

2. A second objection, nearly related to this, is, that love is all in all; that it is "the fulfilling of the law," "the end of the commandment, of every commandment of God; that all we do, and all we suffer, if we have not charity or love, profiteth us nothing; and therefore the apostle directs us, to "follow after charity " and terms this "the more excel

lent way.

I answer, it is granted, that the Love of God and man, arising from faith unfeigned, is all in all, the fulfilling of the law, the end of every commandment of God. It is true, that without this, whatever we do, whatever we suffer, profits us nothing. But it does not follow, that love is all in such a sense as to supersede either faith or good works. It is "the fulfilling of the law," not by releasing us from, but by constraining us to obey it. It is "the end of the commandment," as every commandment leads to and centres in it. It is allowed, that whatever we do or suffer, without love, profits us, nothing: but withal, whatever we do or suffer in love, though it were only the suffering reproach for Christ, or the giving a cup of cold water in his name, it shall in no wise lose its reward.

3. "But does not the apostle direct us to follow after charity?' And does he not term it a more excellent way?'"-He does direct us to "follow after charity;" but not after that alone. His words are, "Follow after charity, and desire spiritual gifts," 1 Cor. xiv, 1. Yea, "follow after charity;" and desire to spend and be spent for your brethren. "Follow after charity;" and, as you have opportunity, do good to all men.

In the same verse wherein he terms this, the way of love, a more excellent way," he directs the Corinthians to desire other gifts besides it; yea, to desire them earnestly. "Covet earnestly," saith he," the best gifts; and yet show I unto you a more excellent way," 1 Cor. xii, 31. More excellent than what? Than the gifts of healing, of speaking with tongues, and of interpreting, mentioned in the preceding verse; but not more excellent than the way of obedience. Of this the apostle is not speaking; neither is he speaking of outward religion at all: so that this text is quite wide of the present question.

But suppose the apostle had been speaking of outward, as well as inward religion, and comparing them together; suppose in the comparison he had given the preference ever so much to the latter; suppose he had preferred (as he justly might) a loving heart to all outward works whatever; yet it would not follow that we were to reject either one or the other. No; God hath joined them together from the beginning of the world; and let not man put them asunder.

4. "But God is a Spirit, and they that worship him, must worship him in spirit and in truth.' And is not this enough? Nay, ought we not to employ the whole strength of our mind herein? Does not attending to outward things clog the soul, that it cannot soar aloft in holy contemplation? Does it not damp the vigour of our thought? Has it not a natural tendency to encumber and distract the mind? Whereas St. Paul would have us to be without carefulness,' and to 'wait upon the Lord without distraction.'"

I answer, God is a Spirit, and they that worship him, must worship him in spirit and in truth. Yea, and this is enough: we ought to employ the whole strength of our mind therein. But then I would ask, What is it to worship God, a Spirit, in spirit and in truth? Why, it is to worship him with our spirit; to worship him in that manner which none but spirits are capable of. It is to believe in him, as a wise, just, holy being, of purer eyes than to behold iniquity; and yet merciful, gracious, and long suffering; forgiving iniquity, and transgression, and sin; casting all our sins behind his back, and accepting us in the Beloved. It is, to love him, to delight in him, to desire him, with all our heart, and mind, and soul, and strength; to imitate him we love, by purifying ourselves even as he is pure; and to obey him whom we love, and in whom we believe, both in thought, and word, and work. Consequently, one branch of the worshipping God in spirit and in truth, is the keeping his outward commandments. To glorify him therefore with our bodies, as well as with our spirits; to go through outward work with hearts lifted up to him; to make our daily employment a sacrifice to God; to buy and sell, to cat and drink, to his glory;-this is worshipping God in spirit and in truth, as much as the praying to him in a wilderness.

5. But if so, then contemplation is only one way of worshipping God in spirit and in truth. Therefore, to give ourselves up entirely to this, would be to destroy many branches of spiritual worship, all equally acceptable to God, and equally profitable, not hurtful, to the soul. For it is a great mistake to suppose that an attention to those outward things, whereto the providence of God hath called us, is any clog to a Christian, or any hinderance at all to his always seeing him that is invisible. It does not at all damp the ardour of his thought; it does not encumber or distract his mind; it gives him no uneasy or hurtful care, who does it all as unto the Lord; who hath learned, whatsoever he doeth in word or deed, to do all in the name of the Lord Jesus; having only one eye of the soul, which moves round on outward things, and one immoveably fixed on God. Learn what this meaneth, ye poor recluses, that you may clearly discern your own littleness of faith: yea, that you may no longer judge others by yourselves, go and learn what that meaneth: "Thou, O Lord, in tender love

Dost all my burdens bear; Lift my heart to things above, And fix it ever there. Calm on tumult's wheel I sit; Midst busy multitudes alone; Sweetly waiting at thy feet Till all thy will be done." 6. But the grand objection is still behind. "to experience. Our light did shine; we used outward things many years; and yet they profited nothing. We attended on all the ordinances; but we were no better for it; nor indeed any one else: nay, we were the worse; for we fancied ourselves Christians for so doing, when we knew not what Christianity meant."

"We appeal," say they,

I allow the fact: I allow that you, and ten thousand more, have thus abused the ordinances of God; mistaking the means for the end; supposing that the doing these, or some other outward works, either was the religion of Jesus Christ, or would be accepted in the place of it.

But let the abuse be taken away, and the use remain. Now use all outward things, but use them with a constant eye to the renewal of your soul in righteousness and true holiness.

7. But this is not all: They affirm, "Experience likewise shows, that the trying to do good is but lost labour. What does it avail to feed or clothe men's bodies, if they are just dropping into everlasting fire? And what good can any man do to their souls? If these are changed, God doeth it himself. Besides, all men are either good, at least desirous so to be, or obstinately evil. Now the former have no need of us; let them ask help of God, and it shall be given them: and the latter will receive no help of us. Nay and our Lord forbids to 'cast our pearls before swine.'" I answer, 1. Whether they will finally be lost or saved, you are expressly commanded to feed the hungry and clothe the naked. If you can, and do not, whatever becomes of them, you shall go away into everlasting fire. 2. Though it is God only changes hearts, yet he generally doeth it by man. It is our part to do all that in us lies, as diligently as if we could change them ourselves and then to leave the event to him. 3. God, in answer to their prayers, builds up his children, by each other in every good gift; nourishing and strengthening the whole "body, by that which every joint supplieth." So that "the eye cannot say to the hand, I have no need of thee;" o, nor even head to the feet, I have no need of you." Lastly, how are you assured, that the persons before you are dogs or swine? Judge them not, until you have tried. "How knowest thou, O man, but thou mayest gain thy brother," but thou mayest, under God, save his soul from death? When he spurns thy love, and blasphemes the good word, then it is time to give him up to God.

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8. “We have tried; we have laboured to reform sinners; and what did it avail? On many we could make no impression at all: and if some were changed for a while, yet their goodness was but as the morning dew, and they were soon as bad, nay, worse than ever: so that we only hurt them, and ourselves too; for our minds were hurried and discomposed, perhaps filled with anger instead of love: Therefore we had better have kept our religion to ourselves."

It is very possible this fact also may be true; that you have tried to do good and have not succeeded; yea, that those who seemed reformed, relapsed into sin, and their last state was worse than the first. And what marvel? Is the servant above his Master? But how often did he strive to save sinners, and they would not hear; or, when they had followed him awhile, they turned back as a dog to his vomit! But he did not therefore desist from striving to do good: no more should you, whatever your success be. It is your part to do as you are commanded: the event is in the hand of God. You are not accountable for this: leave it to him, who orders all things well. "In the morning sow thy seed, and in the evening withhold not thy hand for thou knowest not whether shall prosper," Eccles. xi, 6.

But the trial hurries and frets your own soul. Perhaps it did so for this very reason, because you thought you was accountable for the event, which no man is, nor indeed can be ;-or perhaps, because you was off your guard; you was not watchful over your own spirit. But this is no reason for disobeying God. Try again; but try more warily than before. Do good (as you forgive) "not seven times only; but until seventy times