II.

I believe they are not to be taken here to SERM. fignify Matters of Speculation, such as the deep Counfels of God, which always were and always will be far above out of our Sight, but that Part of Religion only which is more clearly made known, and which has a more immediate Relation to Practice.

From the Words of the Text I fhall endeavour to prove, that true Religion is the only true Wisdom.

I. Because it directs us to the best End.

II. Because it affords us the best Means of obtaining it.

First, then, I am to prove that true Religion is the only true Wisdom, because it directs us to the best End. I call it true, Religion, to diftinguish it from that which is only so in Appearance; for every thing is not Piety and Godliness that seems to be so, nor is every thing Religion that bears the Name of it: For it is no unufual thing to put the Name of Religion upon that which is only the Product of Fancy, Intereft, or a peevish Humour. With what Rage and Fury have fome People harraffed one another about Matters foreign to Religion, from the great and unfearchable Decrees of

God,

II.

SERM. God, down to the weak and fimple Inventions of Men! By giving way to the idle Whims of Fancy and Imagination, People have been brought to look for Religion any where but in the Scriptures, to introduce the Doctrines of Men in the Room of the Doctrines of Chrift, and at length to difpute away their Bibles, where alone the true Religion is to be found. Thus, by leaving Truth, we open a Way to numberless Errors which we are led into unavoidably. The hidden Things of Providence have been, the Subject of much Debate and Enquiry for many Generations; but to what Purpofe? Can we by fearching find out God can we find out the Almighty unto Perfection? It is as high as Heaven, what can't thou do deeper than Hell, what can't thou know? And suppose we could find out these secret Ways of Providence, what is that to the fearing the Lord, and departing from Evil? Should we lead better Lives for it? or go to Heaven the fooner? Good and Evil are things easily learnt without any great Stretch of Abilities; and 'tis not the Knowledge of Mysteries that is required of us, but a good Life: For what doth the Lord our God require of us, but to fear the Lord our God, to walk in his Ways, and to love him, and

to

to ferve him with all our Heart; and with SERM. all our Soul, to keep the Commandments of II. the Lord, and his Statutes which he hath commanded us? And even in Things of lefs Importance, what different Shapes has Religion appeared in, according to the vàrious Fancies and Inclinations of Men! Even in the Apoftles Days, among the Corinthi ans, fome were for Paul, fome for Apollos, fome for Cephas, and fome for Chrift; and they were fo much divided about it, as if thefe Names had fignified fo many different Religions; as if Chrift had been divided, and they had all fet up a feparate Intereft for themselves. How Religion has been difguifed by Self-intereft, and an insatiable Thirst after Wealth, the World too well knows; and as long as Godliness is Gain in the obvious and literal Senfe, and Religion is made a Craft, great will be Diana of the Ephefians. Nor has Religion fuffered lefs from a peevish and quarrelfome Temper: With what Strife and Contention have Men engaged one another about what they have not understood; and which it would fignify nothing to Religion if they had, or on which Side the Truth of the Matter in Dispute lay! For I believe it will be allowed, that in moft religious Controverfies, as they are called,

D

SER M. called, Religion itself is leaft of all concern

II.

ed: For Religion is not concerned about things of an indifferent Nature, but about Matters weighty and fubftantial. The Kingdom of God, fay St Paul, is not Meat and Drink, but Righteousness and Peace, and Joy in the Holy Ghost: For he that in thefe things ferveth Chrift, is acceptable to God, and approved of Men. So that the true Religion is not that which lies out of our Reach, nor does it confift of trifling Speculations, but it goes into the Heart as well as the Head, and fhines forth in our Lives.

But this only by the way. Now taking it for granted, that that which directs us to the best End is the only true Wisdom, because 'tis agreeable to the Dictates of a rational Creature acting as fuch, I fhall prove that Religion directs us to the best End, and therefore that it is the only true Wisdom. The best and most defirable End that can be imagined is eternal Happiness; and tho' 'tis what all Men wish for, yet nothing but Religion points it out to us, because nothing but that can give us any Certainty or Affurance of a future State, where alone it is to be had; and which the Christian Religion especially has made manifeft by

the

II.

the Appearance of our Saviour Jefus Chrift, SERM. who hath brought Life and Immortality to Light thro' the Gospel. This was a great Secret to the wifeft of the Gentile World, who, after all their curious Searches, and philofophical Inquiries, could not find where to fet up their Place of Reft; and after all their Difputes about the Nature of Happinefs, they made it a thin metaphysical Shadow rather than any thing real, and either left it as they found it, or elfe explained it by what wanted to be explained again, and was ftill the Matter in Difpute: And indeed 'tis no wonder that they who can't see beyond the Grave, with any Clearness or Certainty, can't discover the Seat of Happiness, and find out a Reward for the Righteous. Nature itfelf can never demonftrate this ; nor can they who dwell in Houses of Clay, without fome Affiftance from Above, have any tolerable Apprehenfions of Houses not made with Hands, eternal in the Hea vens. The Stoicks afferted, that Virtue was itself a fufficient Recompence, and an an ample Reward for all the Pains, Troubles and Sufferings that Men undergo in this Life; which, tho' it is indeed an honourable Opinion of Virtue, and a noble Advance in Favour of Religion; and tho' it be like