THE ingenuous ſimplicity, which recommends the doctrines and precepts of Jeſus Chriſt, forms a very pleaſing evidence of his deſign to reform the world. Should an impartial ſtranger conſider the hiſtory of his religion at its moſt favorable periods, he could hardly imagine that it had ſo pure an origin; that the language of condeſcenſion, and the ſimple precepts of life, inſpired by an hope of immortality, could produce various and contending ſects, who had loſt all affection for each other, had neglected the beſt virtues of life, and had built their hopes of glory on zeal and contention. Still the melancholy proofs of ſuch conduct have not prevented the belief, that nothing could be more benevolent than the character of Jeſus Chriſt. Every thing kind flowed from his lips. He was born in humble life, and never roſe in his diſtinctions beyond what humble life could ſuggeſt and comprehend. Affection was recommended in every diſcourſe; points never debated with paſſion; the hiſtory of his religion, ſo offenſive to his countrymen, intimated in parables; and every idea of limited deſign excluded from his heart. Is it not time to recur to the inſtructions of this wiſe friend of mankind, and to accept them uncorrupted by traditions, creeds or councils? Should a preacher appear in this aſſembly, of venerable piety, of ſimple manners, and with all the marks of humble birth, and declare, as the introduction to his religious ſervice, a zeal for the moſt important moral truths, and declare that by their fruits men ſhould be known; and to our text ſhould he ſubjoin, Many will ſay to me, Lord, Lord, have we not prophecied in thy name, and in thy name done many wonderful works, and then I will profeſs to them, I never knew you; and ſhould he cloſe with the memorable words which repreſented only thoſe who obeyed his precepts as founded on a rock; could you ſuppoſe his deſign myſterious, or his doctrine partial, or illiberal? Judge ye then of yourſelves, what is right.

Let us then, in the conſideration of the text, endeavour to obtain the moſt obvious ſenſe of the ſeveral expreſſions, that we may be ſure of the general ſentiment they contain.

What could he have intended, in ſaying, that many would ſay, Lord, Lord? The words ſubjoined, very fully explain the intention. He that doth the will of my Father, ſhall be preferred. And the pretenſions of ſuch perſons are cited in the next verſe, in which the exerciſe of even ſupernatural powers is conſidered as in itſelf unavailing. We have correſponding expreſſions in Paul, who conſidered diſtinctly, all the evident endowments, of which the mind is capable, both miraculous and natural, and declared them inſufficient without charity, which he defined to be practical godlineſs, to deſerve the chriſtian character. They then, who cry, Lord, Lord, are they who do not obey the goſpel, how far ſo ever they may go in pretentions of affection for it. Though they hold the firſt ranks, and the firſt gifts in the church; if they have the moſt commanding eloquence in delivering truth to others, or the moſt availing external ſanctity, to gain them reſpect and confidence: Yea, if God ſhould even ſupernaturally endue them for the moſt noble ends of his providence; yet, if they have not a right, moral temper, the whole ſhall not avail to place them among the meaneſt of thoſe who have been obedient. What a check this is to the preſumptuous, to the uncharitable, to the hypocritical, and to the unfaithful! Heaven and happineſs were not deſigned by God as the excluſive rights of learned prieſts, or ingenious doctors; they are the end which God has propoſed for all mankind, and are therefore, by the ſame means, attainable by all men. Riches and honors cannot enſure the purchaſe; neither can learning, pompous titles, reſpect nor dignity. Virtue alone is the moral happineſs of the world, and perſonal virtue alone ſecures heaven. Let then prieſts declaim, this is ſure, that the increaſe of virtue is the increaſe of happineſs; and whatever ſound may be made in this world, virtue alone will diſtinguiſh us in the next.

Having ſeen how our religious advantages may render us happy, by rendering us virtuous, let us, in the next place, inquire, what Jeſus intended by doing the will of his Father. And he has ſo connected his diſcourſe, that whatever ſenſe may be applied to his words, in themſelves conſidered, they here admit only one explanation. When he announces his laſt bleſſing, it is upon thoſe who keep theſe ſayings and do them; and theſe ſayings or precepts are the will of God. As no new ritual is propoſed, or doctrine which does not require action, ſomething to be done, we may ſafely infer, that when he propounded his ſalvation to his countrymen, propoſed his own rewards, upon doing the will of God, he intended his commandments. What the nature and extent of theſe commands were, he has determined by the preceding parts of his diſcourſe; ſo that his rewards are offered to all who conformed to their conceptions of their moral obligations, and the foundation of his religion is placed in this diſpoſition. For whatever conſiſted in belief, public profeſſion, and zeal, they were ſuppoſed to perform, while the moſt important end of religion was neglected.

Such as were obedient, were of the kingdom of heaven. This expreſſion very frequently occurs, and never when it may not in ſome ſenſe apply to the hiſtory of Chriſtianity. By ſome it has been thought to denote the commencement of a future ſtate, but never is ſo neceſſarily limited to this ſenſe, as to prevent its general deſign to repreſent the progreſs of Chriſtian truth in the world. When they, who do the will of God, are pronounced to be of the kingdom of heaven, it intends, that as to them, religion has its true and moſt acceptable effect: That the proper way to ſecure divine bleſſing, was to obey, to act moſt agreeably to our obligations, and from the beſt motives reaſon or revelation could furniſh. This obedience depends on our habitual inclination, connected with reaſonable purſuits after knowledge. The different capacities of men may admit degrees of virtue, but all are conſiſtent with religious integrity.

From the ſentiment of the text, it is then inferred, that all men are, and always have been, capable of ſalvation. For if no external advantages, or perſonal knowledge of a revelation, can avail, without an habitual diſpoſition to obedience, and this obedience is to be judged by its fruits, then this diſpoſition is preferred to all thoſe advantages, in themſelves conſidered. And as the will of God implies the obligations of his creatures to all moral duties; ſo far as they are ſenſible of them, and conform, they do, in their meaſure, which is all that can be required, perform his will, the end propoſed in the kingdom of God by Jeſus Chriſt. This is an obvious doctrine of Jeſus; and perhaps the reaſon why any have been taught to overlook it, has been, that it favors not thoſe comparative, if not excluſive advantages to which ſome pretend, as it certainly does not their hopes, who cry, Lord, Lord, with affected devotion, and for their accompliſhments, real or pretended, would be thought better than others, without any juſt claims. When men can inform us of a more noble end in revelation, than to perfect the conſtitutions which God has given us, we may ſuſpect our argument; but when all the various opinions may accord with this end, in the judgments of their ſeveral advocates, we cannot be blamed for accepting the concluſion as free from their intricacies, or abſurdities, as is poſſible. For while objects and powers are ſo admirably connected in the whole ſyſtem, to make an abſtruſe religion, in order to introduce a diſtinction, which is internal; ſince the excluſive help attributed to the Chriſtian religion makes no outward diſtinction in the moral world, and the effects of the different motives may account for all we ſee, is to affront the ſimplicity of the Chriſtian faith. But by placing religion in ſober action, we are able to ſee how all men are accountable for their reſpective advantages; and hereby we leave not God as a reſpecter of perſons, and prevent not the equitable diſtribution of his favors. God, we all know, has variouſly beſtowed his gifts upon the human race; in equal variety he may have beſtowed his moral as his other benefits; but as neither are in their relations unequal, and both may have a worthy end, there is no injuſtice with him. Without ſuch ſentiments, our moſt evident conceptions of juſtice may be violated.

What evidence ſhould we conſider as ſufficient to prove this to be a doctrine of the Chriſtian religion? At the critical moment when this truth was to be declared, ſhould an heathen, poſſeſſed of devout reſpect to heaven, and exemplary in his life, be declared acceptable to God, and revelation aſſiſt this true light with miraculous teſtimony, would it be concluſive? Can any evidence be better adapted? This we can produce, without any forced or critical conſtruction, in poſitive terms▪ Peter was taught to call nothing unclean, becauſe the Jews thought other nations without the favor of God. Cornelius, a Roman officer in the province, was, for his devotion and alms, accepted of God. He was not proſelyted to the Jewiſh religion, becauſe Peter ſays, it was unlawful to keep company with him. Yet upon this evidence Peter exclaims, Of a truth I perceive that God is no reſpecter of perſons, for in every nation, he that feareth him, and worketh righteouſneſs, is accepted of him. Nor was this truth queſtioned in the diſputes reſpecting the uſe of the Hebrew ritual. If evidence, in ſuch circumſtances, produces not conviction, arguments may be applied in vain. And what a generous idea does this truth give us of God! He was the friend of Iſrael, that in the end he might advance a univerſal religion; but for a diſtant good, he never diſregarded a preſent benefit. He knew the capacity he had given, and the ſeveral means by which it might be improved. He knew the diſtance of our moſt pure conceptions from truth, in all its relations, and could eaſily pardon the little varieties in thoſe opinions, which were, at beſt, imperfect. If he took care for ravens, how much more would he take care of mankind! How much more acceptable is the honeſt devotion of an heathen, than the hypocriſy of a Chriſtian! How much more pure the charity of a ſavage, than the pulpit-anathemas of a prieſt againſt churches which differ from his own. Bluſh, O Chriſtian, that thy illiberal heart can call thy God to juſtify thy inſolent attacks on other men, and fear leſt thy fate, more miſerable than their own, teach thee, with ſorrow, to renounce the execrable idea.

And what may we infer more readily from this truth, than that the natural advantages of men conſtitute their only probation? Their gratitude is to ariſe from bleſſing they do really receive, their only devotion from the glory they behold, and their only obedience from the obligations they perceive. And do not our minds revolt, at the firſt reflection, on any other conſtitution? Let miſery, in any degree, be increaſed by the guilt of men, that they ſhould not riſe beyond the ſtrength of their powers in ſuch ſtate, is curſe enough. But to ſuperadd a gift which man has no natural power or inclination to accept, even when connected with his higheſt happineſs, is a policy unworthy the bounty of heaven. As revelation ſhews us the motives adapted to ſtrengthen and improve our virtue, will not God direct the natural powers to the beſt advantage, if he intends a bounty? Our moſt familiar ideas of goodneſs, eſpecially ſuch as the goſpel recommends, aſſure us of it, and we diſhonor God by any other ſuppoſition. We are all his offspring.

We may alſo infer the original dignity of natural religion. For what good ends Chriſtians have ſhaken the foundations of their own religion, by depreciating natural religion, may not be eaſy to determine; but if the text is rightly explained, natural religion is ſtill the moſt excellent religion. This conſiſts in doing the will of God; 〈…〉 inquiries may make it known to us, and our knowledge of its agreement with our nature confirms us in our affection for it. Neither this law, nor its authority, is weakened by Chriſtianity; for as Chriſtianity has the ſame object, it can, at beſt, but claim to aſſiſt us in the knowledge, and confirm us in the practice of it. For to ſuppoſe an original law ſo defective in itſelf as not to be ſufficient to direct us, is to admit, at once, a defect in our conſtitution, which is as diſhonorable to God, as to charge him with changes in the conſtitution of any other part of nature, becauſe his original laws were not ſufficient. Revelation cannot then be admitted but as a part of the original plan, or rather as ſuch a ſpring as may act in ſubſerviency to the original law, till a variety of cauſes, wiſely fitted to act, may render this aſſiſtance unneceſſary. Chriſtianity is an help to recover the full force of natural law. The Son himſelf ſhall then be put under, and God, by perfecting human nature, be all in all.

If this be true, there is not an abſolute, but only a relative difference in the condition of men. Natural law is always right, Chriſtianity will aſſiſt men to go right. There is nothing beyond our conceptions in this view of Chriſtianity. If God was pleaſed to conſtitute us for happy, natural action in the preſent being, and yet render us capable of future life, but not place the evidence of this future life ſo certainly in our natural condition as not to admit other evidence, we may not doubt of the benefit, and that he is able to make the evidence appear wiſe and fit. And when it concurs with natural religion, by our preſent good, to promote our final good, it may aſſiſt ſome, while it offers no injury to others; and as all things may be in a progreſſive ſtate, it may, at ſome future time, be as univerſal as natural religion itſelf. But whatever our opinions of ſuch things may be, we ſhould be careful not ſo to frame them as to exclude natural law, and injure one of our firſt and moſt noble ideas of perfection, an impartial regard to the capacities of creatures which God has created for happineſs. However we may magnify our relative advantages, let us leave all men ſufficient for wiſe action; and if our juſt and exalted ideas of our own privileges do produce as juſt and exalted improvements, we are more ſure not to be found among thoſe boaſting profeſſors, who have ſaid much and done little, and may have our reward in ample glory for doing the will of God.

The practical uſe of our text ſhould be, to teach us to place religion in thoſe things in which it really conſiſts. However numerous our doctrines, whether ſimple or myſterious; whether we receive all the dogmas of the Church or not, let us conſider that we ſhould produce good fruits. To have accurate and well defined ſentiments, is not unworthy of our moſt ſerious attention. To be diſtinguiſhed, may be moſt laudable ambition. But let us not miſtake either of them for religion, without regard to our actions. All the orthodoxy in the world will not vindicate a diſhoneſt man. If we believe in ſupernatural gifts, and that we poſſeſs them, let us doubt our religion, if we allow ourſelves to violate juſtice, defame or injure other men. However God may produce his deſired regeneration in the mind, let it not have a viſionary, but an active operation, that we may ſhew, out of a good underſtanding, the works of meekneſs and love. But all the exerciſes of inſtrumental religion are not worth one good deed, and a diſhoneſt act is more than a balance for them all. We cannot be too careful to aſſiſt our virtue by the ſimple inſtitutions of religion; theſe ought to have been done, and not the other left undone; but we are guilty of heinous iniquity, if we make them a cloke to our vices. Let us then reflect on the various duties of external religion, which we have attended with ſuch deception. How many ſolemn ſounds without ſober thought! how many gracious words and ill actions! how many attempts to deceive by aſſumed gravity! how many tears in vain! and let us learn to deſpiſe ſuch hypocriſy. Let the language of our countenances expreſs the cheerful devotion of our hearts. Let our gravity ariſe from a juſt ſenſe of religious truth, and all our actions have an undiſputed teſtimony to our ſincerity. The cries, and groans, and complaints of dangerous errors, diſturb the weak, the credulous and ſuperſtitious. But the ſingle act of injuſtice ſpeaks louder to a diſcerning man than all this cant and hypocriſy. When a man is found, who does not profeſs much, nor deſpiſe all, who is pure from guile, peaceable in his life, gentle in his manners, eaſily diſſuaded from revenge, with an heart to pity and relieve the miſerable, impartial in his judgement, and without diſſimulation, this is the man of religion. This is an apoſtolic deſcription of a good man; and whatever opinions he may have, he ought to have ſome, and he has a right to chuſe for himſelf; this man is after God's own heart.

The candid ſentiment of the text demands alſo a practical effect. The opinions of men belong to God, and the conſciences of men are ſubject to no human tribunal. But wherever they have a virtuous effect, we ought in charity to ſuppoſe the favor of God. When the Mahomedan journies to Mecca, as his acts of ſelf-denial ſpring from his ſerious belief, we have no authority to determine in God's ſtead. But when we ſee his devotion, his zeal, and the acts of his unfeigned obedience, our affection ſhould teach us with what tenderneſs the Univerſal Parent views his creatures innocently erring before him. And we ſhould diſmiſs all the partialities, which ariſe from our own particular connections. We ſhould be particularly kind to virtue, wherever we may behold it; and prefer, in this regard, the diſtant ſtranger, who practiſes it, to the child of our boſom, who neglects it. By conſidering religion in this amiable view, we may increaſe our love for it, and be induced to conſider ourſelves, not of ſmall ſocieties only, under the formal obligations of ſocial contracts, but as belonging to the houſehold of the faithful, who dwell in every nation, and in every clime, with one God and Father, who hateth nothing that he has made, but loveth and cheriſheth it.

While we conſider religion in connection with the unnumbered ceremonies of ſuperſtition, ſpread in ſtrange confuſion over the earth, we may be inclined to forget the reverence we owe to it, and deſpiſe the true excellence and glory of our nature. When we obſerve how often the various incidents of life tear aſunder the maſk, and expoſe the dreadful features concealed under it, we may be induced to curſe the religion which aſſiſted the diſguiſe. But when we familiariſe the reflection, that true religion is true virtue, and that it is only ſuperſtition which lends the falſe appearance, we ſhall deteſt the impoſition, not more as an inſult to man, than to religion itſelf. And how happy ſhould we be, if we could attain that Chriſtian perfection, when we may love to appear what we are, and yet deſerve the character of true Chriſtians. We cannot be too cautious. A form of prayer will eaſily paſs upon us as devotion. We may eaſily miſtake our gifts for divine fervor, and paſs on with our neighbours, and be as zealous as they, without the leaſt virtue. Our caution ſhould increaſe with our danger, and we ſhould remember, that our great obligation is to keep the heart with all diligence, ſince from that alone are the iſſues of life.