Thirdly, For what reasons.
1. Because grace doth not abolish so much of nature as is good, but refines and sublimates it, by causing us to act from higher principles and to higher ends. As the apostle saith that Onesimus was dear to Philemon, ' both in the flesh and in the Lord,' Philem. 16, so if any- thing be pure, good, lovely, praiseworthy in the eye of nature, Christianity doth not abolish, but establish it. Therefore a christian should come behind none in these praiseworthy qualities. The law of God requireth this at our hands- on better terms. He that sinneth against nature and grace too is worse than an infidel : 1 Tim. v. 8, ' But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel ; ' Eom. xiv. 17, 18, ' For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God, and approved of men.'
2. Because these conduce to the honour of religion. The credit of religion dependeth much on the credit of the persons that profess it: Ezek. xxxvi, 20, 21 , ' And when they entered unto the heathen whither they went, they profaned my holy name, when they said to them, These are the people of the Lord, and are gone forth out of his land. But I had pity for my holy name, which the house of Israel had pro- faned among the heathen ; ' 2 Sam. xii. 14, ' Howbeit because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall surely die ; ' 2 Peter ii. 2, ' And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of.' If they should be false, unjust, turbulent, unclean, what will men think of God and Christ, and the religion which he hath established ? Chrisiiane, uhiDeus tuus ? — 0 christian 1 where is thy God ? said a heathen to a christian when
102 SERMON UPON PHILIPPIANS IV. 8.
committing uncleanness. Titus ii. 10, ' Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.'
3. Our peace and safety is concerned in it ; partly because the world is least irritated by a peaceable, just, and good conversation ; it doth mollify their spirits and mitigate their fury : 1 Peter iii. 13, 'And who is he that will harm you, if ye be followers of that which is good ? ' That is, when he bridleth his tongue, seeketh peace, and doeth good. And partly because God puts a conviction upon the consciences of wicked men : 1 Sam, xxiv. 17, ' And he said to David, Thou art more righteous than I ; for thou hast rewarded me good, whereas I have re- warded thee evil.' And so wicked men are restrained by reverence, and are afraid to meddle with unstained innocency. And partly be- cause when M'e do not bring trouble upon ourselves by our own im- moralities, G^d taketh us into his special protection. It followeth upon the text, ver. 9, ' These things which ye have both learned, and heard, •and seen of me, do, and the God of peace shall be with you.' You may expect much of God's gracious presence when your conversations are so harmless and innocent ; and he will free you from many external vexa- tions, or give you inward tranquillity of mind.
4. Because these things flow from that internal principle of grace which is planted in our hearts by regeneration : Mat, iii. S, ' Bring •forth fruits therefore meet for repentance ; ' Acts xxvi. 20, ' That they should repent, and turn to God, and do works meet for repentance.' What is regeneration on God's part is repentance on ours. Now there are certain effects proper to this change, and that is the grave, just, temperate, and holy living. And certainly where those ejffects are not, there the cause itself is wanting ; for how can we evidence that our con- version and repentance is real and sound, unless we bring forth fruits answerable ? What evidence can we have of the new nature but by newness of conversation ? or of a change of mind, but by a change of life ? We judge of others by their external works, for the tree is known by its fruits; and we judge of ourselves by the internal and external works together. If within there be a love of God, faith in Christ, hatred of evil, delight in that which is good, a deep sense of the world to come ; and all this discovered in an holy, sober, and grave conversation, this completeth the evidence, and maketh it more satisfying,
5. All the disorders contrary to these limits and bounds, by which our conversations are regulated, are condemned by the holy and right- eous law of God, which is the rule of the new creature ; and therefore they ought to be avoided by a good christian, who hath a tenderness upon him of offending God in the^ least thing : Ps. cxix, 161, ' My heart standeth in awe of thy word ; ' Prov, xiii, 13, ' Whoso despiseth the word shall be destroyed, but he that feareth the commandment shall be rewarded.' They dare not transgress in the least things : Mat. V. 19, ' Whosoever shall break one of these least commandments, and shall teach men so to do, shall be called the least in the kingdom of heaven.' As not in their spiritual duties, so not in moralities : Mat. xxiii. 23, ' Woe unto you, scribes and pharisees, hypocrites ! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, and mercy, and faith : these things ought