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SERM. fity, that we be temperate in all things, XIII. watchful and circumspect. And we may

meet with oppofition and discouragement. And as in those exercises there was a crown or garland proposed to those who excelled, fo a life of holinesse here will be rewarded with glorie and happinesse hereafter.

These resemblances are the foundation of this comparison, and of those allusive exhortations, which we meet with in the New Teftament. The word exercise, fight, or strife, seems particularly to have a reference to the opposition we may meet with in the practise of virtue. In the games alluded to there was always a contention. So are we likely to meet with things, that will try our strength, and oblige us to exert ourselves to the utmost. Not only in times of persecution, but in all seasons, there are difficulties attending a fincere profession of religious truth, and a steady practise of virtue. Hopes of preferment in times of ease and profperity may be as dangerous, and ensnaring, as fears of death, or of the loffe of goods, in a time of persecution. Yea both these temptations usually meet. The strictly confcientious must in most times forego some advantages, which

XIII.

might be obtained, and incur some inconve- SERM. niences, which might be avoided by compliances, not reconcilable with religion and virtue.

St. Paul therefore here requires, and earnestly exhorts Timothie, to exercise the good exercise of faith: that is, to be steadie and resolute, and hold out in the open profeffion and zealous defense of the plain truth of the gospel, and the practise of all the duties of righteousnesse, meeknesse, and charity: and to shun every thing contrarie to them: fo acting according to the directions of the gofpel, or the doctrine of faith, without being moved by hopes of worldly ease, wealth, honour and authority: and likewife without being terrified by threats of adversaries, and fears of any temporal evils, which he might be in danger of; as that he might not fail of obtaining that eternal life, which is proposed, as the reward of constance and perfeverance.

This exhortation is much the fame with that at the begining of the twelfth chapter to the Hebrews. With which therefore I conclude this head. Wherefore, feeing we are encompassed with so great a cloud of witnesses ; let us lay afide every weight, and the fin that does

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SERM. does so easily befet us. And let us run with paXIII. tience the race set before us: looking unto Jefus, the author and finisher of our faith: who for the joy fet before him endured the croffe, defpifing the shame : and is fet down at the right hand of the throne of God..

II. In the next place we are to consider,
why this is called a good exercise. The
Apostle had fome reasons for adding
that character. Very probably the word
is expressive and emphatical.
should therefore try to discover the de-
fign of it.

1. It is good, as it is innocent.

We

This could scarce be faid of the exercises in the games of Greece. For, notwithstanding the many allusions to them in the books of the New Teftament, it is not the defign of the facred writers, to recommend, or justify those diverfions. They only intend to recommend to Christians that zeal, diligence, activity and perfeverance, in the cause of truth and virtue, which they shewed, who had a part in those exercises. But those persons might not be altogether innocent in the principle they acted upon, nor in all their actions.

1,

Their principle might be ambition or vain- SERM. glorie. And in some of their combats the XIII. action might be detrimental to the anta

gonist.

But the exercise of faith is perfectly innocent. It proceeds from no bad principle. It is injurious to none. The principles, it maintains, and contends for, are certain truths, built upon sure evidence. And they have no bad tendences. The principles of the gospel inspire not men with any hurtful designs. The actions, which they recommend, are all reasonable and beneficial, Nor are they who exercise in this exercise moved by envie, and ill-will to any: nor yet by

an exorbitant love of gain: nor by pride,

or ambition of worldly honour.

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2. It is good, inasmuch as it is worthie and

important, not mean and trifling.

The celebrated contentions, to which the Apostle alludes, though in so much repute, were trifling, in comparison of this exercise of faith. They consisted chiefly in the show of bodily strength, and some skill in matters of small moment. But they who exercise the exercise of faith are employed in matters of great value. The principles, which they main

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SERM. maintain, and resolutly refuse to deny, are XIII. truths of great importance. And they are engaged in designs and actions of much moment; governing the affections, with regard to all the sensible things of this life, and ordering the whole of the conversation, according to the rules of right reason. This is much more confiderable, than all the exploits of the Grecian combatants.

3. Consequently, the exercise of faith is a good exercise, as it is very honorable.

Though Chriftians were then had in contempt, and their faith was ridiculed: the Apostle calls the exercise of faith, that is, steadinesse in the profeffion of truth, and the practise of virtue, a good exercise. It is a thing of more true honour, than the combats, so much applauded at that time, in many parts of the world. It is a thing of vast difficulty. And it depends upon a very noble resolution and firmnesse of mind. The greatest offers, which the world can make, and the worst evils, which it can inflict, are oftentimes set before men, to induce them to defert the interest of known truth, and tranfgress the rules of virtue : and their compliance is folicited with long and tirefome

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