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II.

fhews them that these things are beyond the SERM. Reach of human Capacity, that the Things of Nature would be a more proper Subject to employ the Wit and Industry of Man, whofe Enquiries, when they have been carried this Way, have answered the End and proved fuccefsful, but that the Secrets of the Almighty are likely always to remain such to us, notwithstanding our utmoft Endeavours to find them out. Surely, fays he, there is a Vein for the Silver, and a Place for Gold where they find it: Iron is taken out of the Earth, and Brass is molten out of the Stone. There is a Path which no Fowl knoweth, and which the Vulture's Eye hath not feen; the Lion's Whelps have not trodden it, nor the fierce Lion passed by it. But where shall Wisdom be found? and where is the Place of Understanding? that is, who can find out the Reasons and Methods of God's Providence? This is. indeed a hard Question for Flesh and Blood to anfwer: as for this fort of Wisdom, which is Wisdom in the highest Sense of the Word," there is no Purchase to be given for it; for Man knoweth not the Price thereof, neither is it found in the Land of the Living. The Depth faith, It is not in me; and the Sea faith, It is not with me: Where then

fhall

SERM. fhall we feek it? If it is not in the Earth
II. nor Sea, where can we imagine it to be?

where are we like to meet with it? If we
confult the fame good Man in this Cafe, he
will tell us that God alone understandeth the,
Way of it, be knoweth the Place thereof;
and tho' he only hath feen it, and fearched
it out, and the Knowledge of it is not to
be obtained by Man, yet he fhews that
God hath appointed. Wisdon and Under-
ftanding of another Kind, more fuitable to
our Condition, more advantageous in the
End, and which we are all able to attain;
which confifts in fearing the Lord, and de-
parting from Evil. Unto Man he faid,
Behold, the Fear of the Lord that is Wif
dom, and to depart from Evil is Under-
Standing Now tho' thefe Expreffions,
the Fear of the Lord, and departing from
Evil, include in them the whole Sum and S
Substance of Religion, yet because Job had
been fpeaking against a curious Enquiry
into the Ways of Providence, and had shewn
that that kind of Wisdom belonged only to
God, and having in the Words of the Text
pointed out to us a Wisdom of a lower Na
ture, in Contradiction to that which is more
fuitable to our Capacities, and which con-
fifts in the doing good and forfaking Evil,
I believe

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II.

I believe they are not to be taken here to SERM. fignify Matters of Speculation, fuch 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 beft End. I call it true Religion, to distinguish it from that which is only fo in Appearance; for every thing is not Piety and Godliness that feems to be fo, 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,

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SERM. God, down to the weak and fimple Inven II. tions 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 dispute 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 Thing's of Providence have been the Subject of much Debate and Enquiry for many Generations; but to what Purpose? 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 fuppofe we could find out these fecret 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 Myfteries 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

II.

to ferve him with all our Heart, and with SERM. all our Soul, to keep the Commandments of 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 various Fancies and Inclinations of Men! Even in the Apostles 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 these Names had fignified fo many different Religions; as if Chrift had been divided, and they had all fet up a feparate Interest for themselves. How Religion has been difguifed by Self-intereft, and an infatiable 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 Difpute lay! For I believe it will be allowed, that in moft religious Controverfies, as they are called,

D

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