1% ' *\y^^ -IT^^^^^-^ w 5 ^01 V. l^ Jo. \^Aa (rra^i^h./- (/oAe/rv IS* 4-' ^^^^ ^♦^ ^^ ' ^"^f^^^^ (fy />^ yaffle/ Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/stpaulsorthodoxyOOflem \2, St. Paul's Orthodoxy. O R The univerfal Jdvantage that Gofpel preaching would be of to Civil Society, SHEWN IN A SERMON, DELIVERED TO A PROTEST ANT-DiSSENTING-CHURCH A f PINNERS. HALL, Sunday-Morning June 24. 1759. By C A L E B ^F L E M I N G, Pajlor of that Church. LONDON: frinted for J. Noon, in the Poultry; and C. HendersoNj; under the Royal-Exchange. 1759. [Price Six-Pence.] Advertifcment. nPHE folicitation of many cf my young friends y has fubje^ed this, difcoiirfe to pub- lic infpeBion, Some notes are added, Tbofe on bigotry, ferve to Jhew the depraved ft ate of theological opinion y among chrijlian profejfors. Thofe on the law of the fexes, would expofe the fioame- Jul jhocking violations, whilft the weal of fo- ciety does ejjentially and necejfarily depend on a religious obfervance of that law. — A concern for the virtue and happifiefs of the rifmg age^ I woidd corftantly cherijlo, as what may give fpirit to all my public labours, and would gladly, to the utmoft of my ability^ inculcate pri?jciples of a rational piety and devotion, the only f olid and unflmken foundation of the hope and confidence of man. 1 r/rt/j II. 15. These things speak and exhort, and rebuke with all authority: let no man despise thee. FM^^^T. Paul is fuppofed to have § S § written this epiftle about the year ^ SC 56. — the perfon to whom he k-MMAj*:^ vvrites is Titus^ an idolatrous Greek J converted by him to the chriftian faith. GaL ii. 3. hence called, his owji fon^ Tit. i. 4. appointed by him Elder or Bifhop of the church in Crete or Candle, a fruitful Ifland in the mediterranean- fea, where this apoftle had firft propagated the chriftian doc- trine. The inftrudion which it contains, defcribes the qualification, fpirit, and beha- viour of Bifhops andDeacons. — the method in which Titm is to conduct his public mi- piftrations. Alike 6 St. PauTi orthodoxy. Alike advice is given to Timothyy in the firfl: epiftle v^ritten to him about the fame time v/ith this to T^itus, But as our eccle- iiaflical hiftorian obferves, " that is of great- " er length, becaufe timothy was a young ** man. Titus is older, and of more expe-» *^ rience. and did not need a long exhor- " tation." * The occafion of this Epidle was partly owing to falfe teachers having endeavoured to mix Judaical obfervances, and to corrupt the Gofpel fyftem. and many, who pre- tended to know God, did, in works dif- grace their profeffion. they recommended a licentioufnefs of manners, and were void of judgment^ concerning good works, ch. i. 1 6. Tittis mud religioully enjoyn good works, as well as remonftrate againft all immora- lity, for he is conflantly to fpeak thofe things which become found dodtrine. ch. ii. i. which injundion is renewed in my text, — ihefe things fpeak and exhort :, and rebuke with (ill authority. Several inquiries Hiould be made by us. Such as I. Into * See Dr. Lardmth Supplement, Vol. ii. p. 190, 191. St. Paul's orthodoxy. 7 I. Into the things which Tifus is to dwell upon, as a chriftian indrudtor. II. Into the manner and fpirit of his addrefs. III. Into the weight or influence which his teachings ought to have on chrif- tian people. As to the things which Tiius muft dwell upon, we may obferve, that the general fcheme of the gofpel is fummed up in the previous context 5 where the falutary grace of Cod is faid to teach, or perfuade men " to deny all ungodlinefs and worldly lufts ; " and to live foberly, righteoufly, and godly " in this prefent world." this being the capital end of Chrift's mediation, viz. " to redeem " men from all iniquity, and purify unto " himfelf a peculiar people, zealous of good " works." Tiius muft never propofe any view of Chrift's mediation but what mani- fefts the grace of God as bringing falvation to men, by redeeming them from their va- nity, worldlinefs, and luft -, and by animating their zeal for gcod works. What thefe are, he has very diftindly (hewn in this Epiftle. — for example, " aged *J men muft be vigilant and temperate, found «in 8 St. Pauh orthodoxy. " in the faith, in charity, in patience.'' The Cretia?u were much addicted to intempe- rance, deceit, and lying, habits not eafily thrown off in old age. they (liould purge their minds from avarice, and quit the for- did, earthly fpirit. a vice in aged perfons too often feen in matching their children ^ where- in they are wont to confult only external condition. " but they mud be temperate and *' found in the faith." And befides this, " they (hould be found in charity and pa- " tience." not peevifli, fretful, and com- plaining under their infirmities : not of a jealous, furmifing, fufpicious temper ; fati- guing and difagreeable to all around them. The aged women ought to fupport a graces fulnefs and dignity of air and deportment, which becomes their years and profeffion. not countenance goffipping, tale-bearing, back-biting, and calumny.—" not falfe ac-^ *' cufers."' — They muft be temperate and moderate in all their refrefhments.- — '' not *' given to much wine." — and they are to employ themfelves continually, " in teach- *' ing their families good things " hereby be- coming venerable in all their fphere of in- fluence. And St. Paul's orthodoxy, g And efpecially (liould they teach, both by precept and example, the you7tg uwme?! who are their immediate ward, " to be wife, fo- *' ber, chafle, modeft, keepers at home ; *' and to condu6l all their family affairs with ** prudential care and a diligent overfight.'* They may not become vain, giddy, roving, wanton ; neither confine their attention to drefs, figure, and amufement. A tafte for the relaxing, fporting gaieties of life, fcenes of diverfion, however they may prefcribe the fteps and allure the feet of the other fex, to mingle in fuch afibciations and parties of pleafure ; will never perfuade the fober and thoughtful youth, that thefe aflemblies thus frequented, can furnifli among the fair, ma- ny, who have difpofitions that promife much for the happinefs of theconjugal ftate. Pride, humour, indulged paffions can never train for this felicity, the humble, the meek, the prudent, the pious, all humane difpofitions are to be inculcated, in order to form the . fair fqr faithfulnefs to their hufbandsj and for taking every poffible method to fecure their love and efteem j " that fo the word of " God may not be blafphemed." Thus clearly did St. Paul difcern, that with the younger ii'ome?i are entrufted B the 10 St. Paul's orthodoxy* the moft important interefts of families, and the weal of fociety. and therefore it is, that he chufeth to be fo very particular and ex- prefs in thefe diredions. ^'itus muft alfo " txho^i young men to be ** fober-minded." that is to fay, they are to attain an eflablifhed decency, chaftnefs, and difcreetnefs of air and behaviour. " They ** fhould flee youthful lufts," as a man would the plague, and they muft as eagerly purfue righteoufnefs and purity, or an efta- blillied virtue, compare 2 Tim. ii. 22. The imminent danger there is from intemperance, inebriety, indecorums, indecencies, debau- cheries and gallantries, is eveiy where vifible in their fell-fruits. ^ Solomon ^ The Briiifo fons of pleafure do notdifcover any un- derftanding. they deviate from the plain didates of na- ture, in all their libertine, impure embraces, they do their utmoft to confound the divine order eftablifhed in the intcrcourfe of the fexes. they violate the very firft law of fociety. and 1 will prefunie to prophefy of that people whom they fo exactly copy after, I me'an, the French nation^ that if I am rightly informed, they mufl: inevitably, by their gallantries, bring on a total ruin of that monarchv. — Dr. Leland in hishiftory, of the life of Philip of Macedon, has obferved, fuch confequences did take place in ancient ^r^^r^, even among the moft brave and celebrated of thofe people j for fais he, " when every *' part St. PauFs orthodoxy. n Solomon has deferved the name of a wife man, rather from the rules he has laid down, and the obfervatlon he had made of man- kind, than from his own example, he has however, from coftly experience, labored to imprefs the minds of youth, by expofing the lure and enchantment of pleafure. youth (hould ftatedly confult fome of the firft chapters of ihis book of proverbs. Again, ** Servants muft be obedient to *' their own mafters j and to pleafe them •* well in all things ; not gainfaying." not faucily or pertly anfwering again : — *' not " purloining." no way embezzling or wafting his goods, or injuring his property. — The religious fervant will always ftudy the inte- reft of his mafter ; and (hew all good fide- lity, " that he may adorn the do6lrine of *' God his favior in all things." B 2 SubjeSfs *' part of the government of Athens betrayed a totai cor- " ruption and depravity, at the eve of its downtal. a ** love for pubHc fpedacles was the firft thing which the *' youth were taught. There every cbjedl which could *' inflame their paflions was prefented to their view : they '* hung with effeminate pleafure on the mufical airs — *' they wafled their time in wanton dalliance. — they la- *' vifhed their fortune and vigour in an infamous com- ** merce. — their love of money, or their incapacity for *' more rational entertainments engaged them in *' gaming" * • Vol. I. p. 86. 12 St. Paiih orthodoxy, SuhjeBs muil: alfo fl:iew a reverence of the civil magidrate, whether fupreme or fubor- dinate. be dutiful in their feveral ilations, ;ind rthgioully obferve the lav^^s and ordinances that are needful to the fuppoit of govern- ment. They may not ever be concerned in confpiracies, feditions, infurredions and re- bellions againd: a juft and legal authority j *' but be ready to every good work : " as heartily concerned for the public fafety and happinefs. The univerfalj perpetual duty of chrif- tians, is, " that they fpeak evil of no rnan : " but are gende, and fliew meeknefs to e- f* very one." " The c Thefpiritof bigotry^ the inflamed animofity found among profefTors, occafioned wholly by fome a'bfurd fpe- culation, or inexplicable myftery j on account of which they defame, cenfure, and condemn the rational objec- tor J is not, in any wife confiftent with this univerfal obligation, verily the afFe6lation of orthodoxy, from an attachment to fome human fyftem, has ever been the excitement of an unholy zeal, hateful and hurtful to mankind. Dr. S. Chandler in his fermon on thefigns of the times, thus exprefles himfelf — " how zealous for their own " forms and fpeculations, to what unfcriptural height ** they carry the diftinguiftiing opinions they have em- " braced, what abfurdities they advance in the explica- " tion and defence of them, how rigidly they confine ** their very charity to thofe of tiieir own party, how *' dogma- Si. PaiiTs orthodoxy, 13 The fecial virtues and duties are never- thelefs, the things which Tkt^s muft recom- mend and enjoyn, as what do conftitute the very efTence of orthodoxy. They, verily, give the true complexion, of what the canU /;?^-teacher is wont to call, the flrain of evan- gelical predching. They are of infinite mo- ment and confequence to the benefit and e- molument of the world, and fo to the ho- nour of the chriftian profeflion. This (hall fuffice for the firft head of in- quiry. II. We are to examine into the fpirit and manner of the addrefs. — thefe things /peak and exhort y and rebuke with all authority. To fpeaky will import, the ufe made of the reafoning powers in addreffing the vulgar, it fignifies the endeavour to convince, by re- moving ignorance and prejudices giving in- formation to the judgment, by reprefenting the nature and force of evidence in its di- vinely <'• dogmatically and prefumptuoufly they annex damna- *-y tion and falvation to their own tenets, how rigidly *' they impofe them on all who arc to expert their friend- *' fhip." — p, 36. Here is nothing of the gentlenefs and meeknefs of Chrift, or of the chriftian towards all men. the perfecuting pagan or papifl has as good a claim to chriftianity : and yet, thefe men will have it, they preach Chrift J and are found in the faith. 14 St. Paufs orthodoxy, vinely moral direftion. — fo I fhould under- hand the ternit/peak, as denoting the labours of argumentation, or perfuaiion levelled at the common people.** And exhort, the Greek word ^ has an af- fedionate vehemence in it, which difcovers warmth of paffion. the fpeaker's heart is en- gaged, and he is extremely defirous to influ- ence his hearer, the friendly, benevolent fpi- rit breathes in the addrefs. a folicitude is (hewn for the welfare of the perfons exhor- ted. The fame word is rendered, befeech^ Rom. xii. i. 2 Cor. v. 20. ch. vi. i. The exhortation is fuited to excite the defires, and to enliven and adtuate the hopes of men. their duty and intereft are fo defcribed as to engage the heart, and obtain its approbation. Rebuke with all authority, this can have nothing at all to do with thofe fpeculative opinions which have no hurtful or bad influ- ence on the morals of men. but the reproof is to alarm and arouze from ftupidity, to fti- mulate fliame, to animate remorfe and peni- tence ; becaufe of folly, vice and impiety. Now this, from the reafon and nature of the thing, is done with all autho7-ity j becaufe fin and folly deform and deflroy humanity. It d Leigh's Crit. Sacr. in Verb, xiyco. St. Pauls orthodoxy. 1 5 It is confefTedly right and reafonable ; for as much as no man fcruples to arraign and condemn Ipng^ thefts, and murder : they are capital violations of truth, property and life. SlaJider, fornication^ adultery are not lefs fo : thefe have equally malign tendencies. — a chriftian inftrudor is then authorized to re- buke vice, by the confent of fociety, by the conftitution of nature, and by the exprefs voice of revelation, every divine reafon con- fpire to give him authority, in cenfuringand condemning immorality, the moft generous principles fill the reprover with an abhor- rence of fin, and raife in him the moll: dread- ful apprehenfions of its final confequences ! fo that Titus is, with the utmoft reafon, en- joyned to rebuke with all authority.^ The ' It deferves to be noticed, that there is not any thing more exprefsly condemned in the teachings of our Lord and cf his apoftles, than every degree of domination and tyranny over faith and confcience. no man in all the world has authority either to place another in the di- vine favour, or to exclude him the mercy of his maker. All prieftly ufurpations fell at the feet of Jefus. and the power to fave and to deftroy, is determined only hy perfonai charader. Matt.xx. 23. The apoftolic bindhig and loofing ; their power of the keys, could only refpedl the terms of acceptance by the Gofpel publication, for when this Gofpel was once publifhed, the keys of the kingdom were equally and as truly put into the hands of every chriftian laic, as they could be into the hands of any chriftian ckiic. l6 St. Paul's orthodoxy^ The word rendered, authority. Is fome- times tranflated, commandmeiit . Rom. xvi. 26. I Cor. vii. 6, 25. 2 ep. vi. 8. i Tim. i. i. Tit. i. 3. And as this does frequently de- note the Gofpel, T^itiis has countenance therefrom in rebuking ; or he may and fhould, in conformity to this divine fchem'fe, cenfure and condemn whatever is vicious and immoral. Should we fuppofe that he muft fpeak and exhort as well as rebuke with all autho- rity, it will implunge us in no fort of diffi- culty ; becaufe whatever is reafonabJe and re- gular, fecial axid moral is of divine obligati- on. Do but only attend to the fermon on the mount, you will there find the great duties of piety and humanity recommended and enforced by their everlafting tendencies. The very reafon affigned why men had 'J ejus in fuch high veneration, as a teacher, was, *' that he taught as one having authority j " and not as the fcribes." — There was a per- fedl knowledge of the moral fyflem, audits infinite importance plainly ittx^ in his teach- ings ; but not at all difcoverable in the in- ftrudions of the fcribes. He moreover (liews, that thofe moral virtues and fecial duties were not generated by St Paul's orthodoxy. 17 by the Gofpel-inftitution, but had been obli- gatory in every age of the world j and could never be altered or changed by any difpen- fation whatfoever. He even denominates them, the law and the prophets. Math. v. 17. and dtQ\2LVQ%, till heaven and earth pajs, one jot or tittle flmll in no wife pafs. In like manner his apoftle has fpoken of the Gofpel, fo as to fliew its moral and immutable obligation : Jefas Chrift the fame yejler day y to- day, and for ever. Heb. xiii. 8. The feveral branches of truth have their re-eftablifhment, and are re- covered from the corrupt gloiTes that had been put upon them, they are refcued from thofe violations vt^hich cuftom had counte- nanced in the v7orld. What had been faid of them by corrupt men in corrupt times, was very daring and impious. But the great reftoring prophet of God, revives the native dignity and glory of the divine precept, and points out its fpirit, purity, and power. We might here pertinently obferve, that did but men fix their attention to the practi- cal and moral, which is the faving delign of the Gofpel, they would have neither leifure nor inclination to employ themfelves in the futile labours of doubtful difputations. but verily, fuch have been, fuch yet are the in- C fatuations 1 8 .St. Pauh orthodoxy", fatuations and extravagant fondnefles for an eftablidied credenda and a current orthodoxy, that to rub off the ruft of popular lyftem, which as a canker has eaten deep into the minds of men, does greatly increafe the dif- ficulty of public inftrudlion. the prejudices are ftabborn and obiinate, and leave little hopes of fuccels to thofe teachers, who would form their difcourfes upon St. FauH rational plan of preaching Chrill. III. Some notice (hould be taken of the influence and weight which fuch teachings ought to have on a chriftian people. — let no man defpife thee. Titui however mud be religioufly careful of his own conduct. " he fhould be blamelefs " as the ileward cf God j not felf-willed, ** not loon angry, not given to wine, not «' qnarelfome ; not covetous j but a lover of " hofpitality, a lover of good men: fober, *' jnfl:, holy, temperate ; holding fail the «• faithful word : " wh ch if he did, it would be at :he ptril of any fl"iould they defpife him. In a world where example has fuch mighty influence, it is not likelv that any fliould venerate, and feel juft impreflions from the mod elegant as well as rational in- ftrudions, St. Paul's orthodoxy. i ^ firudtions, when recommejided by men of bad fpirits, immoral lives, and ill examples, we cannot eafily luppofe the orator in earneft or fincere, in exhorting us to duties which he himfelf does not perform j or that he mean- eth any thing by his reproofs and rebukes, who does not fcruple any of thofe indulgen- ces which he openly cenfures and condemns. fee Rom. ii. 17 — 24. As li'^tle reason have we to imas^ine, that thofe teachers who fub- fcribeto opinions which they do not believe, and who pay their homage upon a plan, that they in judgment difapprove, can ever pro- pagate the divine importance o^ fmcerits ; or convince their hearers, that hypocrify is hate- ful in the eye of God. Fublic teachers of any denomination, are errant triflers, who can play with truth for the fake of fordid gain, or can do homage to that idol, popularity. And thej are blind leaders of the blind ss\\o^\.Md^^ to countenance and cherifh, rather than corred and cure, the ignorance, fuperftition and prejudice of the people, their maxims of policy and pru- dence will one day be tremendous, at leaft, to themfelves. fee Ezek. xiii. 18. 19. Gal. i. lo.s C 2 But s Dr. Ckandhrt in the forecited fermon, has thi^ c- 20 St. Panl's orthodoxy. But when the focial virtues, and the duties of piety and humanity are recom- mended by a fmcere, confiftent and exem- plary Titus, it would be at the peril of the people fliould they negled or defpife his iniiiUsSions ; becaufe in the found dodrine which he delivered, there would be all the energy of divine authority that can poffibly arife from nature, reafon, and God, in his iiudrefs. REFLECTIONS. I. Would any man carefully read this Epiftle, he mufl; own, that the writer had an undoubted qually fhocking fuggefllon, p. 38. — *' if the fervicesof " devotion (hould be any of them exceptionable in their *' nature, and frequently performed by thofe who dif' *' re'ifh them, or do not believe the principles they are *' founded on ; if objections are hereby raifed againft " the INTEGRITY of the minifters of religion, and *' their influence to do good, and the fuccefs of their " public ininiftrations is hereby greatly prevented." — Lord Clarendon^?, averfion to Proteftant-diflenters, who would not conform to this Liturgy^ led him to think all men (hould conclude, "that nothing but a *' fevere execution of the law can ever prevail upon *' that claJTis of men to conform to government." * — what wonder, when he v.'as fy devoted to a King who did deteft the prefDyterians.f but had exceffive grace tor ^Jejuiu. X * See continuation of his life. Vol. ij, p. 143. oftavo edition, t P. 50c. X p. 272. St. PauTs orthodcxy. 1 1 undoubted claim to divine infpiratlon. The thorough knowledge of mankind j the vail, the comprehenfive views taken of the duties of humanity ; the matchlefs ikill in expo- Ung the prejudices, follies, and vices of men 5 the motive and argument fo happily thrown in to enforce the duty ; the connexion and certain confequence of the prevalence of chriftianity, to wit, the welfare of the world under all its genuine imprefhon j has nothing to compare with it in the writings of anti- quity. And one may venture to affirm, that the whole fpirit and defign of the Gofpel- fyflem, is fully and clearly exprefTed in this fliort epiftle. But furely no man whatfoever could have communicated fo much heavenly jnfcrudlion in fo narrow a compafs, and with fuch energy, perfpicuity and precifion too, had he not been under a divine illumination. 2. The genuine intention of a Gofpel- minifiry, is, to confult and promote the rec- titude and reformation of the world, among other things, the very particular and empha- tical inflrudtion which Tiius is to give, a- bout the education and behaviour of joz/;?p-d'r ivomenj is in evidence of the great advantage which the Gofpel-dccftrine would be of to civil fociety. There is a delicacy and ftrength 22 St. PatiTs orthodoxy^ flrength In the addrefs, much too mafterly to be matched by any of the celebrated ora- tors of Greece or Rome, there is a purity and perfedion in the advice, founded on reafon, truth, nature, and extenlive obfervation.'' This *» The care St. Paul hzs taken, in his Epiftle, to in- culcate upon females, that fubordinacy and fubjeSlion of the fex, on which the happinefs of the conjugal flate abfolutely depends, is an irrefragable argument of his inflexible regard to truth, and the full per- fuafion he had of its divine energy, fee his injundions Eph. V. 22. 24. Col. iii. 18. I Cor. vii. 31. ch. xi. 8. 9. which are in full proof how well he underftood, and how perfectly he has reprefented nature, for verily, the good influence of the wlfe^ her real importance will ever be found in the fphere of her fubordinacy : becaufe •whenever (he quits rank and appointment, in the con- jugal ftate, {he difturbs the order of the fyflem of na- ture, and no more attends to the law of her creator. On the other hand, the more obfervant fhe is of the pleafure and tafte of her hufband, the more fhe confults his peace, reputation and honour, the more fhe fecures her own. This is not only the dc£lrine of St. Paul^ but of St: Peter who has exprefsly (hewn the divine demand of this fubje6lion. and obferves, that the meek and quiet fpirit of the wife, is a. far more illuflrious and captiva- ting charm, than all her bodily figure, or the richeft ornament of her drefs. nav, that this is even in the fight of God^ of great price, i Pet. iii. i — 6. We might add, that tlie marriage contrail admitting of no divorce, except in the cafe of adultery j a dodrine taught St. Tauh orthodoxy. 23 This epiftle, in fome of its ftridures, does point out the great hand vf\\iQh younger women muft taught by Jefus, in diredi contradiction to the eftablifhed cuftom of Jnvs.) Greeks and Romans ; is another con- vincing argument of the divinity of the Gofpel-fyflem ; fince it did not connive at, but condemn all thofe cor- ruptions. The ladies have a cogent reafon to venerate the blef- fed Jefus, for reftoring the facred rites of marriage to their priftine fpirit and obligation ; which no longer leave the wife expofed to the capricious and cruel treat- ment of the hufband, who was wont to difcard, or re- pudiate at his pleafure. But though the hufband may not divorce his wife, fave for the caufe of her defiling his bed ; yet is fhe o- bliged to fubjedl herfelf to him in all things, or in every lawful thing. Eph. v. 24, {he muft reverence and obey him. Tit. ii. 5. for he is her head, as Chrift is head of the church; to direct, govern, protedl and defend her. Eph. v. 23. i Cor. xi. 3, Yet the foverelgnty of the hufband is fuch, which obliges him " to live with his wife according to pru- " dence, as with the weaker veflel ; and to pay her the *' honours which are due to a fellow-heir of the grace *' of life." I Pet. iii. 7. — he rnuit follow his fecular affairs with diligence, and ufe his fubftance with fruga- lity, that he may make a decent and fit provifion for his wife and family, i Cor. vii. 33. — he muft love her with a pure and chafte affection j allowing no rival in his efteem. Eph. v. 25. — He muft not fhew any bitter- nefs, ill-nature, or feverity towards her. Col. iii. 19. — he muft love her as his oivn fiejh, Eph. v. 29. Thus 24 St. Paurs orthodoxy, mufi: always have, either in the reformation, or in the ruin of the world. Perfuaded I am that to the married and unmarried of the yoimgerfair, we muft look for the tafte, complexion and condition of the age. Nor am I iingular in this opinion, a moft celebra- ted and polite writer of our own country, thus fpeaks of the fex — '' they compofe, fais he, ** half the world ; and are, by the com- *' plaifance of our nation, the moft power- " ful part of the people." Again, *' as vi- " vacity is the gift of women ; gravity is " that of men." and oiice niore^ — '' the ut- *f mofl of a woman's charader, is contained *' in domeftic life : {lie is blameable or ** praife- Thus amply is the happinefs of the conjugal ftate provided for by the Gofpel-injunflion. And wherever by humour or paffion that itate is made unhappy, the delinquent deferves not the name of chriftian.* This is the Newr Teftament do6trine of marriage, and one of the intrinfic evidences of its divine authority, •which will admit of no confutation, fo far therefore as men are genuine chriftians, they obferve this firft law of fociety : they make confcience not to violate the obli- gation, and on the contrary, fo far as men indulge tbem- felves in a violation, they exclude themfelves the king- dom of God. I Cor. vi. 9. he not deceived, neither for- nicators, nor adulterers, Jhall inherit the kingdom of God. * Coniult Dr. Jama Vojltr'i difcourfes, on the duties of the marriei flate. Vol. ii, ch, 3, St. PauFs orthodoxy, 25 " praife- worthy according as her carriage af- *^ fedts the houfe of her father, or that of ** her hufband. all fhe has to do in this ** world, is contained within the duties of a " daughter, a (ifter, a wife and a mother. " all thefe may be well performed, though *' fhe fhould not be the fineft woman at an " operay nor figure moft in an affembly. — *' but when they place their ambition on cir- *' cumftances, wherein to excell is no addi- " tion to what is truly commendable, where *' can this end, but in making the gratiiica- " tions of life, laft no longer than youth and " good fortune." ' How well has the Spectator copied St. Faul^ and I hope both the elder and young- €,vfair of this Audience will receive the in- ftrudtion. — Confult your own virtue, repu- tation and importance j do it for the good of mankind, by excelling in the province heaven has ordained you. lliine more and more in the diflindt circles of your influence and ufefulnefs. defire no figure, demand no gratification, but what circumftance, condi- tion, and ftation will honeflly and honoura- bly allow. D Your i Spe6taror. No. 4. 128, and 342. 26 St. Paul's orthodoxy* Your moft raifed attainments in true piety and religious virtue, will be difcovered in the attention you give to domeftic and focial duties. — you are not intended by heaven for the cloiftered confinement of the romifli re- clufe, gone mad wiih fuperftition ; but to be employed in the ufeful fcenes of huma- nity, and to contribute your fhare to the pleafure and delight of mankind. By this view given of your duty, St. Paul has condemned the whole fyftem of popifli devotion : fince the more ufeful you are in your families and in fociety, the more holy will you be, as well as the more happy. 3, We are hence inftrudted in what is meant by found dc^i^ijie. It is far remote from myfteries, unintelligible opinion about the perfon, office, or appointment of Jefus. for whatever reprefentations are made con- cerning him that are doubtful, cbfcure, or perplexing, they have no:hing in them that can belong to found do6lrine. the very ac- count of his mediation, as it lies in the new teftament, is fimple, plain and moral. It has nothing at all to do with his appealing or placating God : but is employed in pu- rifying men from iniquity, and rendering them St. TauTs orthodoxy, 27 them a peculiar people, in their zeal for good works. To what purpofe then fhould any man pleafehimfelf with afcribing honours to Jefus, only due to God ? or {hew a zeal about the iniquities of men being imputed to Chrift, at the time he is confcious of al- lowed crime, and of indulged luft. the re- deemed of the Lord are none but fuch, ivho adorn the docirine 0} God their favior in all things. It is afked, why have chrlftians fo generally fwallowed the abfurd Oj?inion, of a transfer of merit and righteoufnefs ? — I fliould an- fwer, many, I hope, have done it only from the prejudice of education, yet feme, it is to be feared, like it much better than the laborious fcheme of mortifying every luft, and fubduing every paffion, that is ir- regular and exceffive. they affedt greater hu- mility, than to work out their own falvation. and they had much rather rejoice in the work of another, than in proving their own. Thefe hold the opinion, becaufe they would hold their lufts. — Others, whom I will call, the polite and fafhionable world, think it quite enough, that they are like one an- other, they conceive it vain and alTuming, D 2 to 28 St. Pauh orthodoxy. to aim at a greater decorum and regularity than that of thofe around them, this truly, they think, is to be righteous over much, and if you will needs have them provide better, than they feem to do, againft a final reckon- ing ; they are perfedly well fatlsfied with a SUBSTITUTE, and they fancy that a confi- dence in him, is the faith once delivered ta the faints. 4. If St. Paul could teach ^itus, we know what it is to preach Chrift, It is to reprefent the whole of the Gofpel fcheme as pradical and moral; what has a principal concern with our tempers and lives. To preach Chriji, is to exhort men not to re- ceive the grace of God in vain — to keep themfelves from all pollutions — to be free from all worldlinefs j and to be zealous of good works, ^ Chriftlans k The ct<^oKt[/oi of whom St. Paul fpeaks, ch. i. 16. are fuch, whom our Jntinomians follow, in their opinions, a!! wicked profeflbrs do refemble them in praftice. Advocates for imputed righteoufnefs, though they may not defignedly encourage vice, yet they weaken and fap the foundations of morality : they render ^ood works of no effe£l. for they look upon them with difguft, as upon filthy rags, and whilft they rave St Paul's orthodoxy. 29 Chriflians alas ! in ipight of all remon- finance , will, many of them conform to the evil cuftoms, maxims, and manners of the ase. Some of thefe will not let tb-e church exercife dominion over their confciences ; and yet will let the worU tyrarmize over their hearts, this is a ftrange abfurdity. yet fo it is : though the Lord of chriftians would have taughtthem much better, ye cannot SERVE TWO MASTERS. An-heathen could fay, " would you have '' thefe great things for nothing ? I fuppofe ** you would, but how can you ? one bufi- " nefs does not fuit with another, you can- " not beftow your cares both upon externals, ** and upon your own ruling faculty too : " but if you would have the former, e'en ** let the latter alone, or you will fucceed « in rave againft human reafon, and depreciate the abilities of man's agency, they are moft noify in telling the people, that none but they are found preaching Chrift. — The apoftle will have Tiius *' affirm conftantly that *' they who have believed in God might be careful to " maintain good works ; thefe things are good and pro- *' fitable unto men," ch. iii. 8. So that all anitnomians hold the reverfe opinion with St. Paul, and teach a fyftem only fit for unbelievers. 30 St. Paid's orthodoxy, ** in neither, while you are drawn different ** ways towards both." ^ We hence learn, both from reafon and revelation, that the teachings of divine truth are clear, diftind: and intelligible, and what- ever any may fay of preaching Chri(l:, he only does it who (hews, *' that the falva- *' tion of God confifts, in a man's deliver- ** ance from the dominion of luft, and in *' his devotednefs to truth and righteoufnefs." — unlefs the reliflies and taftes become hea- venly, and we are aduated by the fpirit of purity and love ; the moft admiring fenti- ments of the Gofpel fcheme, however full we are of devotion, will furniil"i no ground of felicity better than that of th^ fool's para- dife-y and will finally turn out the mofl fatal of all delufions. Thus are we led to pity the ignorant, the proud, conceited, alTuming Enthiijiaft, who fcornfully calls the moral, a legal preacher. and afFefts to fpeak of morality itfelf in terms of contempt, though he is not able to fliew any thing in all the Gofpel worthy of God to give, or of man to receive, when you fepa- rate from it the moral influence or in- tention. 5. What. ' Carter'o Eplitetu?, p. 415, 416. St. Paul's orthodoxy. jr 5. Whatever may be the vanity and le- vity of men, who affed: inattentions and in- differences to Gofpel-teachings, its truth is immutable, and its authority divine. The unprejudiced, impartial eye will confefs, if the whole fcheme both exhibits and enforces moral obligation — if the univerfal defign and tendency be to conciliate to truth, righte- oufnefs, and goodnefs — if it be to remove all prejudice from the human breaft j and if it would corred; every paffion that difturbs the order and peace of families and larger Societies j it muft then be of God. And if this be not the defign, there is none obvi- ous to the difcernment pf man. But if it evidently has this dire(ft, uni- form tendency, every one who negledts its inftrudion, or defpifes its authority, negleds and defpifes truth itfelf: and cannot but be expofed to the difpleafure of the God of truth. ™ •" Heb. ii. begining. John xii. 48, 49. THE END. ^•§. ^*'. itMm