The methods to restore, to preserve and heighten our devout breathings towards the Father of Spirits*, and the place of his abode, are these: that we appoint, and resolutely secure to ourselves frequent seasons for examining and rectifying those wrong apprehensions of things which our own corrupt natures, the commerce of the world, and the suggestions of the wicked one are so apt to give us that then we recollect the vanity, instability, and momentary duration, of every earthly good, the certainty of the unseen state, the eternal continuance of its joys and sufferings, the inseparable connection of the one or the other with our present sentiments and behaviour; the authority and holiness of God, our own frailty, guilt, and weakness; the sacrifice and resurrection, the ascension and intercession of our blessed Mediator; and when we have filled our souls with these great truths, lay open the workings of them before the Lord of all, in suitable confessions, petitions, and praises: that, if we find not at first the pleasure or the benefit we wish from such exercises, we persevere in them notwithstanding; yet so as not to let them become, either on the one hand empty forms, or on the other unnecessary burthens; but employ them discreetly, as means to arrive at our end: that we assist our devotions and reflections chiefly by the inimitable Spirit that breathes in the Holy Scriptures: but also by the use of other good books, and religious conversation, judiciously chosen: that we abstain conscientiously, as far as we can, from every thing, of every sort, which we find hath a tendency to corrupt or deaden our hearts; but particularly that we shelter our tender piety from the blasts of scoffers with the utmost caution; indeed rather hide it from *Heb. xii. 9. their knowledge, than expose it to their ridicule, yet never deny ourselves to be what we are: that we constantly attend the public service of God, not as matter of custom or entertainment, but with a faithful care to join fervently in his worship, to learn meekly from his word, and cherish by reflection afterwards whatever good impressions we have felt at the time that we statedly come to the holy table with due preparation, vow peculiarly, in partaking of it, to live by the faith of the Son of God *; and, as we profess uniting ourselves to him by means of it, remember, that he who is joined to the Lord is one Spirit t. Nor should we consider only the duty of being heavenly-minded, but also its advantages. We shall cease to fear death in proportion as we set our affections on what is to follow it; and have hope, as an anchor of the soul, sure and stedfast, and which entereth into that within the vail, whither the forerunner is entered for us. We shall scorn to enjoy the pleasures of sin for a season, if we have respect to the recompence of reward; bear whatever sufferings our Christian obedience may expose us to, as seeing him, who is invisible §. We shall take joyfully the loss of worldly goods, knowing we have in heaven a better and an enduring substance ||. When we are deprived of our dearest friends, we shall refrain our voice from weeping, and our eyes from tears, for our work shall be rewarded, and they shall come again from the land of the enemy T. We shall run with patience the race that is set before us, looking unto Jesus, who endured the cross, despising the shame, and is set down at the right hand of the throne of God **. Gal. ii. 20. Heb. xi. 25, 26, 27. **Heb. xii. 1, 2. + 1 Cor. vi. 17. Heb. vi. 19, 20. The more we contemplate him, the more we shall love him, the more we shall consequently feel we are beloved by him. And when once we have tasted, that the Lord is gracious*, we shall be filled with all joy and peace in believing, and abound in hope through the power of the Holy Ghost †, till we can say experimentally with the Psalmist, I am alway by thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and after that receive me with glory. Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever ‡. + Rom. xv. 13. † Psalm lxxiii. 22-25. * 1 Pet. ii. 3. SERMON XXI. 1 JOHN II. 7, 8. Brethren, I write no new commandment unto you, but an old commandment, which ye had from the beginning: the old commandment is the word, which ye have heard from the beginning. Again, a new commandment I write unto you: which thing is true in him and in you; because the darkness is past, and the true light now shineth. THESE words contain a very useful piece of instruction, expressed in a manner somewhat obscure and enigmatical, on purpose to excite that attention, which they will soon reward by the discovery of their meaning. Probably they were designed to be more especially understood of the great precept, inculcated immediately after them, of universal good-will: an original duty of mankind, but strangely forgotten throughout the earth, till our Saviour taught it more clearly and inforced it more strongly than had ever been done before. Yet they are equally applicable to the whole of Christianity: and it might very well be the Apostle's meaning to extend them so far, and set forth in them a truth, wonderfully fitted to give both a just and engaging notion of the Gospel: that its general purpose is to make men happy, by restoring amongst them the belief and practice of the primitive universal religion of rational beings; that its peculiar doctrines were all introduced by the change of human circumstances, and are the same in substance with those, of which the Patriarchs and Jews received imperfect notices, and typical representations in ancient time; that being thus, in respect of God's early promulgation of it, an old commandment; it was yet, with respect to the age in which our Saviour republished it, a new one; as darkness had covered the world which by his means was driven away; and the light of truth displayed again, with a brightness and reviving warmth till then unknown. For Christianity added much evidence and distinctness to many important, and many comfortable articles of faith; and then building on them the corresponding obligations of duty, completed on the old foundations a structure, only so far new as the state of mankind required it should be. This is, doubtless, an advantageous view of the Christian dispensation; representing it as doing for us exactly what we needed to have done; and that it is likewise a just view of it, I shall endeavour to shew, by laying before you, The nature of religion as it stood at first. The duty of man, so far as it was discoverable to him by reason, whilst he continued innocent, must consist in love, honour, and obedience, to his Maker, Benefactor, and Sovereign Lord, joined with the care of copying the divine goodness in his behaviour to his fellow-creatures, and the divine holiness in the rational government of himself. It is plain, that he could be obliged to no more, unless God was pleased, by revelation, to superadd more; and as plain, that he was obliged to the whole of this. For to pretend reverence to our Father in Heaven, yet to misuse his children and our brethren on earth: or to behave |