3. A careful use of ordinances ; there faith is begotten, and there it is increased. Look, as the strength of the body increaseth by degrees, so doth the soul. We grow up to our complete stature and strength in religion by the constant supplies and ministration of the word ; the soul must be fed as well as the body. There is no stop in grace, still we must be growing : ' They that are planted in the house of the Lord, shall flourish in the courts of our God,' Ps. xcii. 13 ; Luke viii. 18, * Take heed how you hear, for whosoever hath, to him shall be given.' How comes this to be the reason of the precept ? Our Saviour hereby implies, that the more we hear, the more we increase. None want ordi- nances so much as those that think they do not want them. Painted fire wants no fuel, and counterfeit graces need not constant support from ordinances ; but true grace languishes in the neglect of them, for the use of ordinances is God's way and method.
Obs. 3. That the faith of tlie elders was an active faith, that discovered itself by good fruits and gracious actions ; otherwise it could not have brought them into credit with the churcli. God only knows the heart. It is actions that discover their faith, and the strength of their assent. It is but a necessary postulation, James ii. 14, 'Show me thy faith by thy works ; ' men have no other discovery. A bare profession or fruit- less observation of the cei'emonies and rites of religion would never have continued their memory in the scripture, nor made them famous. A hidden faith is of no account ; it must be discovered in the life. The apostles speaks of the Romans : chap. i. 8, ' Your faith is spoken of throughout the whole world ; ' compare it with chap. xvi. 19, ' Your obedience is come abroad unto all men.' The faith that brings in a good report must be showed by some visible public actions.
Use. Do not content yourselves with an idle naked faith. There is more necessary to endear you to the churches of God, than a barren profession ; there are many qualitications necessary in order to a good report.
1. Mortification. Men naturally reverence strictness. It is said, 'Herod feared John, knowing that he was a just and an holy man,' Mark vi. 20. This will beget a fear and an awe upon worldly men, the strictness and severity of your lives, Morti fied christians are the world's wonders : 1 Peter iv. 4, ' Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you.' They wonder how they are able to withstand desires so jjleasingand so satis- factory. Wicked men will be always speaking evil of the children of God ; yet they dread those whom they slander ; when they see them
378 SERMONS UPON HEBREWS XL [SeR. VL
mortified and heavenly, their hearts are convinced when their tongues revile. There is a majesty and beauty in a mortified life ; some strictures and beams of the divine power that darts reverence into man.
2. Self-denial, nothing being a greater rei^roach unto religion than self-seeking. The world will be apt to suspect religion, as if it were but a device to gratify interests ; and where professors are altogether for worldly greatness, the suspicion is fed. There is no such way to stop the clamour, as by renouncing interests ; then the world will be con- vinced, that you think a good conscience worth something. We must overlook concernments, as well as renounce lusts. Trace all the instances, and you will find, that by this the elders live in the records of the world. A coward and an epicure are the stains of mankind. Faith is tried by its fortitude and valour, as well as by its heavenly progeny. The memory of the martyrs lives now, because of their spiritual fortitude and valour. When men can for a good conscience sacrifice their interests, it discovers the glory of religion. This will put to silence the clamours of the world, and right religion when it is suspected.
3. Duties of charity. These are visible fruits, and very much endear- ing to men in the world. Jesus Christ would have religion honoured this way, therefore this was the great rule our Lord taught, * It is more blessed to give than to receive/ Acts xx. 35. It is the great principle of our religion to be giving ; nothing is more taking with the world than bounty. See wliat the apostle saith : Kom. v. 7, ' For scarcely for a righteous man will one die,' that is, for men of rigid innocence a man would hardly l^e brought to suffer ; ' but for a good man,' that is, one that is bountiful and communicative, ' a man would even dare to die.' This doth exceedingly melt and win upon the hearts of the men of the world.
4. A holy strict life and conversation : 2 Cor. viii. 21, ' Providing for honest things, not only in tlie sight of the Lord, but also in the sight of men.' Men must not have wherewith to blemish our walking. The world would fain blemish religion and religious persons, therefore they pitch upon the least failing. We read of Naanian, 2 Kings v. 1, ' He was a great man with his master, and honourable, but he was a leper ; ' and that stains all his glory. This is usually the form of men's commendations, they are thus and thus ; but they will pitch upon the least failing. Usually the world's commendation is like Joab's salute to Abner, — compliment, and smite him under the fiftli rib ; they commend with many words, but they stab with a but. As an archer draws back his hand, that the arrow may pierce the deeper ; therefore we had need be strict. The world is quite contrary to God, who, in the midst of many failings, takes notice of a little good : 1 Peter iii. 6, 'Even as Sarali obeyed Abraham, and called him lord.' The whole history is full of unbelief, nothing savoury but that word, and the Spirit of God takes notice of it. So James v. 11, ' You have heard of the patience of Job ; ' tliough a great many murmurings are recorded, yet the Holy Ghost pitcheth upon this, not the other. But the world passe th over the good, and pitcheth upon what is evil ; as vultures flee over many gardens, but pitch upon a dead carcase. You may