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SERMON XXIV.

ISAIAH I. 16, 17.

-Cease to do evil, learn to do well

THE order, in which these words are placed, was evidently designed to teach us, that the foundation of acting right is avoiding every thing wrong. Several other parts of Scripture lay down the same rule in almost the same terms: and many express, or imply, the same doctrine; putting repentance before faith and obedience t. Even Heathen authors, in very distant ages and countries, have given the like direction. And indeed every one must own the justness of it: but still very few appear to perceive or attend sufficiently to its importance: which, therefore, I shall endeavour to shew you,

I. More briefly, in respect of our conduct in general:

II. More at large, in respect of our behaviour to each other.

I. In respect of our conduct in general.

* Psalm xxxiv. 14. xxxvii. 27.

1 Peter iii. 11.

Mark i. 15.

Amos v. 15. Rom. xii. 9.

Acts xx. 21. Tit. ii. 12, 13.

ειθ ̓ ὅταν καθαρ Ceb. Tab. p. 35. Hor. Epist. i. 1.

Matth. xxi. 32. * Θεραπεύει και ποτίζει [ή παιδεια] τη καθαρτική δυναμε. θωσιν, οὕτως αυτους εισάγει προς τας αρετας, κ. τ. λ. Ed. Salm. Sapientia prima est Stultitia caruisse. Τους αρχομένους από μοχθηρότερας αγωγης ἐπι καλλίονα μεταβαίνειν χρη πρωτον εξέμειν τον της κακοζωίας τον, και τότε τοις της ευζωίας αγαθοις τρεβέσθαι. -Η γαρ προϋπαρχουσα μοχθηρία τα προσιόντα χρηστα διαφθείρει ώστε ή ταξις απαιτεί της ευαγωγας καταδοχην. Simpl. in Epict. c. 6.

It is plainly the natural and rational method, to begin with removing what else will obstruct our progress, and to make unity within our own breasts our earnest care. He who hath only consistent pursuits. may follow them with a prospect of success: but a mind, divided and distracted between contrary principles of action, can hope for nothing, but to be drawn backward and forward by them continually, as they chance to prevail in their turns. Things, indeed, that do but accidentally give some little hindrance to each other now and then, may be prosecuted together, and the due preference, when they interfere, be adjusted well enough. But sin and duty are so essentially opposite, that their interests can never be reconciled. They flow from different motives, proceed by different means, aim at different ends, and thwart one another perpetually. And it is to men's overlooking this obvious truth, that the miscarriage of their good intentions, the irresolution of their lives, the incoherence of their characters, in a great measure, owes its rise. Every one of us knows, in the main, what he ought to do: every one feels an approbation of it; and so far, at least, a disposition to it. But then he feels also dispositions quite adverse: and though he sees them to be unwarrantable, yet it is painful to root them out, and not pleasing even to take notice of them. So, to avoid trouble, both sorts are allowed to grow up together as they can; and which will thrive faster, soon appears. The soil, corrupt nature, is by far the most inclined to weeds: they sprout up without number and choke the good seed. Perhaps but one or two sorts of wickedness were intended to be indulged: but these have unforeseen connections with others, and those with more. Or, had they none, when men have

once yielded to do but a single thing amiss, they have no firm ground to stand upon in refusing to do a second, and a third: so gradually they lose their strength, God withdraws his help, and they fall from bad to worse. Often this ends in their present worldly ruin. But if they escape it, nay, if they escape growing continually more wicked, still they are incapable of that delightful consciousness which arises from uniform integrity of heart; they can have no true peace, while vices are struggling in their breast with one another, as well as with virtue; they condemn, they lament themselves: they make earnest resolutions to reform in this and that point; but making none to reform in all, they relapse, and go on as they did before. Many of them try hard, and no wonder, to get opinions that will quiet them in their practices amongst which one of the most prevalent is, the notion of compensating by good deeds for evil. But how can our best actions possibly make amends for our sins, when they are only our duty*, though we had never sinned? Or if any one doth bring himself to believe this; in proportion as he becomes more easy, he will become more profligate. He will think himself at liberty to commit any crime he pleases, provided he doth but intend to give God such or such satisfaction for it, which, perhaps, he will afterwards forget, or invent some pretence to omit. But if he doth not; as they that run these lengths quickly come to value their good deeds at as high, and their ill at as low, a rate, as they have a mind; they commonly reckon a very little of the former equivalent to a great deal of the latter. And if they are but noted for any single instance of obedience, it gives them vanity enough to esteem themselves

Luke xvii. 10.

not only safe, but highly in the divine favour, let them disobey in ever so many: perhaps it dazzles and blinds them so, that they scarcely perceive their own failures in any, or scarcely imagine them worth regarding. Nay, sometimes acts of mere superstition and folly, indeed of wickedness too under a thin disguise of religion, have been all the atonement offered to Heaven for an ill-spent life, and have been deemed a most meritorious one. But will God accept even a real part of what we owe him, when paid with design to cheat him of the rest? His nature, his word, plainly tell us the contrary. He is holy, and requires universal holiness. He hath warned us, that no man can serve two masters*: and that whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. Such, therefore, only, as are careful to do every thing which they ought, and are sensible, that when they have done all, they are unprofitable servants, intitled to acceptance only for the sake of a gracious Redeemer's merits, have cause to hope well. Others build on the sand, but they on a rock §. Their superstructure will stand firm against storms and may be safely raised to the greatest heights. God will pardon their infirmities, and assist their endeavours: they will of course be making a continual progress, and for every step of it will receive a proportionable reward, probably here, certainly hereafter. In short, let men devise what methods they will, there is but one effectual: keep innocency and take heed unto the thing that is right: for that shall bring a man peace at the last.

But though avoiding to do evil through the whole of our conduct is requisite, if ever we would do well:

* Matth. vi. 24. Matth. vii. 24-27.

+ James ii. x. + Luke xvii. 10. Psal. xxxvii. 38.

yet in the text, by what precedes and follows, the Prophet seems to have intended it peculiarly as a direction for our social conduct: where, indeed, we shall find it peculiarly necessary, when we consider, II. The importance of behaving inoffensively to each other.

It is a remarkable thing in the constitution of this world, that we have much more power of producing misery in it than happiness. Every one, down to the most insignificant, is capable of giving uneasiness and disquiet, nay, grievous pain and affliction to others, and often to great numbers, without the least difficulty; while even those of superior abilities in every way, can hardly discover the means, unless it be within a very narrow compass now and then, of doing any great good, or communicating any considerable pleasure. Besides, the effects of kindnesses may always be intirely lost: but those of injuries too frequently can never be remedied. And therefore we ought to watch over ourselves with perpetual care, examine the tendency of all our words and actions, and, not contented with meaning no harm, be solicitous to do none. The harm that we do through heedlessness is certainly not so criminal, as if it were purposely contrived: but may be almost, if not quite, as severely felt notwithstanding: or though it were but slightly, why should we be so inadvertent, as unnecessarily to cause but an hour's, nay, a moment's, vexation or grief to one of our brethren; or deprive him of the smallest of those innocent gratifications, that help to alleviate the sorrows of life, and make the passage through it comfortable? The little we enjoy of good, is, with reason, very precious to us: and we have a right to expect, that others should take the trouble of some moderate caution not to

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