The Conclufion from the first Part of this Remark is certain; that the actual Change of external Injunctions in Religion fhews them to be of a changeable Nature. From the latter it is only very. probable, that because the Obligations to Virtue, on the contrary, never were altered, neither can they ever be. And therefore a further Reafon is required for the Proof of it, which may be derived from the Divine Nature, and Attributes. The Perfection of God fheweth his Immutability; and our natural Understanding, as well as the Scriptures, will affure us, that with him is no Variableness, neither Shadow of Turning. His Grace and Mercy, his Juftice and Truth, are no lefs certain from the fame Teftimonies: And indeed without the Knowledge of them, there would be little Ground for any Religion at all. An indifpenfable, everlasting Part of it, therefore, we may conclude to be, the Imitation of thofe Attributes of our Father which is in Heaven, fince he is of purer Eyes than to behold Iniquity, and the Righteous Lord cannot but love Righteoufnefs.

And,

W.

`And, to add another Proof, every Man SERM. feels that in this Respect he hath created us in bis own Image; and implanted in our Breafts a Principle, that witnesses and declares against Injustice and Cruelty in ourselves as well as others; and applauds and rejoices in the Actions of Uprightnefs and Beneficence in others as well as our felves.

A third Argument, if needful, might be urged from the Condition of Mankind; that without thefe Offices of Equity and Charity the World could not fubfift, but Violence and Fraud muft overflow all; and leave both Publick and Private to lye in Mifery and Confufion.

When thefe Things are laid together, that the two great Commandments of loving God and our Neighbour, as they were from the Beginning, have ever remained the fame; that the latter (to which my Argument confines me) is founded on the Neceffity of human Condition, and in the Nature of God, and of Man; that the other Part of Religion is, on the contrary, of itself fubject to Alteration, and hath been introduced and abrogated at known Periods

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เ

I.

;

SERM. Periods of Time and that the Duties of it, tho cnjoined by God's Authority alfo, are never acceptable to him, unlefs in Conjunction with thofe of the higher Rank It may be justly inferred likewise (what I propounded before) that these of the pofitive Kind were not inftituted for their own Sakes, but as Means, Helps and Guards for obtaining and preserving their End, (of everlasting Obligation) the Fear of God, and Juftice and Charity to Man. And if it were confiftent with the Compafs of this Discourse, I might still make it more evident, by obferving to you, how each Point of thefe Inftitutions is and was adapted by the Divine Wisdom to ferve thofe great Ends: How the Obfervation of them is framed to withdraw and deter from Vice; and lead, and admonish and inflame both our own and others Hearts to the Love of all Virtue and Goodness.

Now this Explanation of the Text, and thefe Reafons for it, lead me to offer you fome Inferences or Cautions, that relate to them, and flow from them. i

The Firft is, that we fuffer no Pretences of Sanctity to mislead us in judging meanly

1.

meanly of moral Virtue. We fee of what SERM. Price it is in the Sight of God; so great, that other Duties are valuable for the Sake of it. How dangerous then must it be to distinguish between Religion and Morality; when it is plain, that Morality is of the principal and indifpenfable Part of Religion? Ought we not rather to fay, inftead of flighting the Attainments of the moral Man, that whofo is not fuch, however enlightened and zealous and religious he appear, this Man's Religion is vain? To be just and liberal, and fober, are Things that severally cross the Inclinations and Interefts of our corrupt Nature; and to gratify these Inclinations and Interests are those false Schemes baited, which fet up external Services and Splendor, or the Exercifes of Devotion and Aufterities, or a deceitful Truft built upon fcholaftic Notions, inftead of the Mortification of our Pride, or Covetoufnefs, or Intemperance. For to fave thefe Darlings, what Abfurdities do we not close with as probable and even certain? This has invented and recommended infinite Superftitions of falfe Religion, and too many Corruptions of the true; a Defire

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SERM, Defire of keeping our Sins, and filencing
I. the Reproach of Confcience; nay,
ánd ap-
proving ourselves to God's Acceptance, at

the fame Time. But alas! these Devices
are fo far from producing that Effect, that
those very Services, which otherwise he
receives as Worship and Honour. from
fuch Hands, are rejected as Indignities and
Profanations; for the Sacrifice of the Wick-
ed is an Abomination to the Lord, Prov. xv.
8. So that without Honesty there can be
no Religion. Hypocrify, (or at best, Su-
perftition) is the true Name of all Preten-
fions and Performances which are deftitute ".
of it.

But Secondly, in handling this Subject, the Works of Mercy and Charity are in a fpecial Manner to be recommended.. The Words of the Text cannot but put us in Mind, that with fuch Sacrifices God ever was and ftill is well-pleafed. And as they fignify that the Offerings he receives from the Hands of the Poor have in all Times been moft acceptable to him; fo they fuggeft a particular Argument, why we Chriftians are more obliged to abound in this Grace, That is, the Freedom God

has