1

SERM? difcernible by such as think sedately and maIV. turely, as the importance of the thing de

Rom. i. 19... 21.

servés.

It is reasonable to think, it should be so. And the Scriptures teach the fame. For Sta Paul fays: Because that which may be known. of God is manifeft in them: For God has shewed it unto them. He is speaking of the Heathens, who had not the benefit of revelation. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead. So that they are without excufe: because that when they knew God, they glorified him not as God: neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. ii. 14:15. And afterwards; For when the Gentils, which have not the law, do by nature the things contained in the law, these having not the law are a law unto themselves: who shew the work of the law writen in their bearts, their confciences also bearing witnesse, and their thoughts the mean while accusing, or else excusing one anos ther

17

9. We now perceive the difference between

moral pretepts, and ritual, ceremonial ordi

IV.

nances and appointments. Moral precepts are SERM. fit and reasonable in themselves. They are always obligatorie, and are difcernible by reafon. But none of those properties belong to ritual, or ceremonial ordinances, of which there were many in the law of Mofes, concerning bodily purifications, certain pattendences at Jerufalem, numerous facrifices, and the like: and under the gospel difpenfation baptifm and the eucharift. To these, I say, do not belong the fore-mentioned properties. They are not fit and reasonable in themselves. They are not always obligatorie. They may be set aside, and others appointed in their room. Nor can they be discerned by reafon. For their obligation depends upon express or positive appointment. I shall illuftrate this by two instances only.

It was fit, that the people of Israel should remember, and be thankful for, their deliverance from Egyptian bondage: but the duty to celebrate a memorial of it by eating the paschal lamb, owed all it's obligation to divine appointment. And another method of commemorating that deliverance might have been ordained........

1

IV.

SERM. So likewise, supposing the coming of Chrift, and his teaching in Judea, and dy ing, as he did, and rifing again: this great transaction, and particularly the great event of his death, should be thankfully remembered by his disciples and followers: but the way of commemorating it, by eating bread and drinking wine, is of divine determination, and obligatorie only by positive appoint

1

ment.

... 10. The duties of morality, or moral righteousnesse, are taught and learned two ways, by reason and revelation. They are taught by reason, as before shewn, being fit and equitable in themselves, and appearing so to fuch as exercise their rational faculties. They may be also taught and enforced by revelation: as we know they are in the Old and the New Testament, by Mofes and the Prophets, by Jesus Christ and his Apostles.

11. Though feveral expressions and phrases, made use of by us in discourfing on these points are different from those which we find in Scripture, yet there also the same things are faid and taught.

We do not find in Scripture the words morality and immorality, moral good and evil : very seldom that of virtue, never that of vice. SERM. These expreffions are chiefly taken from IV. Greek and Roman authors: and owe their original and use, in a good measure, to the different way of learning these principles, by reason, rather than revelation.

:

In one

The word virtue is indeed sometimes found in the New Testament: but yet very rarely in the sense, we now use it in, for holinesse in general, or every branch of good conduct in itself reasonable and excellent. place it seems to be so used by St Paul, in an exhortation to the Philippians: If there be Philip. any virtue, if there be any praise, think on these things. As if he had said: And whatever else is virtuous, really good and excellent, and praise-worthie, think of it, and attend to it.

iv. 8.

And St. Peter in his first Epistle: But ye 1 Pet. are a chofen generation, a peculiar people,... ii. 9. that you should shew forth the praises, literally, virtues, of him, who has called you out of darknesse into his marvellous light. But though the original word signifies, literally, virtues; it does not exactly answer to our ufe of it. And seems to be well enough rendred in our tranflation, praises.

1

2. Pet.

i. 3.

SERM. Again, in the second epistle of the same IV. Apostle... through the knowledge of him, who has called us to glorie and virtue. But this text would be more properly rendred; through the knowledge of him, who has called us by glorie and power: or by his glorious power. Here virtue is equivalent to power. And the meaning is, that God had brought us to partake in the privileges of his church by a glorious display and manifestation of his power in supporting and spreading the gofpel. Once more, in the same context: And beside these, giving all diligence, add to your faith virtue, and to virtue knowledge. But here it is evident, that virtue does not lignify all virtuous conduct in general, but is put for fome one virtue, or good disposition only. It seems to be used in the restrained sense of fortitude, courage, or resolution in the profession of the truth.

Ver. 5.

There is therefore scarce any text in the New Testament, where the word virtue is ufed in the general sense, of whatever is virtuous, and excellent, or in itself reasonable; except that one place of St. Paul, before cited from the epistle to the Philippians.

But