16 Do not err, my beloved brethren. 17 Every good gift, and every perfect gift is from above, and cometh down from the father of lights, with whom is no va riableness; neither shadow of turning. 14. Certainly the only Proper Caufe of a Man's forfaking his Profeffion, or tranfgreffing the Precepts of it is, his Wicked Indulgence of Vicious Principle. 15. 'Tis nothing but his deliberate Approbation of, and free Confent to, fuch irregular Paffions, that draws him into the Commiffion of fuch Actions as bring him to Death and Condemnation. 16 & 17. Do not therefore fo grofly impose upon your felves, as to afcribe your wilful Failings to Him, to whom we owe all that is, or can be, good in us; who has given fuch ample Affiftance, and propofed fuch infinite Rewards, for our Virtue and Perfeverance. Το Him alone we owe all that Light and Influence, that guides the Mind; as much as the World does the Lights of the Sun and Moon. Nay, more excellent are his Heavenly Gifts to the Soul, than is the Light of the Heavenly Bodies to the World : For, while Thefe have their Turns and Periods, varying, and removing nearer, or further off from us; God is always the fame, and his Bleffings ever at hand to us. 18 Of his own will begat he us with the of first-fruits of his creatures. 18. In fine, fo infinitely far is God, from being the Author of Evil, or from neceffitating us to any Sin, or Chance or Deftiny; that he has difleaving us to the wild Direction of play'd the most wonderful Inftance of Divine Care, and free Mercy towards us, in bestowing on us the Bleffings and Privileges of the Gospel-Doctrine and Religion, to guide our Practices, and to actuate our Endeavours: Making Us of the Jewish Nation First Converts to it, as an Earneft of his calling the Rest of Mankind, after us, to the fame Bleffings: So that We, like the first Fruits under the Law, ought to ftrive to be the the Beft of our Kind, and most Exemplary Chriftians, as A. D. 60. being First Dedicated to his Service. 19 Wherefore, my beloved brethren, let every man be swift to hear, flow to speak, flow to wrath. 19. And if you defire so to approve your felves, you must be entirely weaned from that Pride and Affectation of Teaching, and imperiously Dictating to other Men; from that Fiercenefs in difputing for your own Opinions (a Thing the Jewish Doctors and Zealots are fo addicted to) and be of a Tractable, Meek, and Peaceable Difpofition. 20 For the wrath of man worketh not the righteousness of God. 21 Wherefore lay apart all filthiness, and fuperfluity of naugh tinefs, and receive receive with meekness the in grafted word, which is able to fave your fouls, 22 But be ye doers of the word, and not hearers only, deceiving your own felves. 20. For, the Violence,of Human Zeal is but a Hindrance, instead of an Advantage, to thofe Principles and Practices, that are to juftify and fave us. 21. Strive, therefore, to get rid of all thofe Exorbitant Paffions, that, like a Multitude of proud Suckers from a Tree, will fpoil your Growth in Chriftian Virtues, which are always best received and improved by a calm and humble Spirit. 22. And, whereas the Jewish Zealots are wont to put all the Stress of Religion in mere outward Profeffion, and External Obfervances; Do not you treat the Chriftian Religion in that Manner; which would be to put the moft fatal Cheat upon yourfelves. 33 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he behold24. eth himself, and goeth his way, and traightway forgeteth what 23 & 24. For the Gospel-Doctrine is of the fame Ufe to the Mind and Conduct of Men, as a Glass is to the Face. And as the Glass is of no Benefit to one that fees the Spots of his Face in it, but takes no Care to wipe them off; fo the Gospel Precepts can be of no manner of Advantage to a Chriftian, that only Exter he was. A.D. 60. what manner of man Externally profeffes and hears them, but neglects to reform his Practice, and leads his Life agreeable to them. 25 25. He therefore is the only Perfon that truly edifies by the Chriftian Doctrine, who embraceth and useth it as a Rule of Action. Then, indeed, it becomes a Law to him, a Law that fets him free from the flavifh Obfervance of Jewish Ceremonies; and that Man will experience the Gospel to be a Difpenfation of more Excellent Liberties, Immunities, and Privileges, than all that the Zealot Jew can boast of his Mofaical Inftitution. the work, this man deed. 26 If any man a- heart, this man's reli- 27 Pure Religion, and undefiled before God and the Father, is this, to vifit the in their affliction, and to keep himself unfpotted from the world. fatherless and widows 26. Certainly, the most specious and loud Pretences of External Religion are but Vain and Infignificant Things, while a Man gives himself up to Uncharitable Slanders, Revilings, and Reproaches against his Brethren. 27. For, the habitual Practice of Charity and Bounty toward the Afflicted, the Conqueft over all Senfual, Worldly and Partial Inclinations, and fuch like Moral Duties, are the Things in which True Religion does chiefly and principally confit. CH A P. The Argument of the latter Part of the foregoing Chapter continued; viz. That the External Profeffion of Religion is wholly fruitless, where Men live in the Breach of its Moral and Subftantial Duties. This fhown in the Inftance of Partiality, and Refpect of Perfons, especially in Publick and Judicial Caufes. The Jewish Chriftians are taxed with this Vice, fo common among the Jews. The evil and dangerous Confequence of any One fuch known and wilful Sin. Moral Practices the beft, and only Evidence of Good Principles, proved from the Examples of Abraham and Rahab. All is nothing without them. M Y brethren, have our Lord Jefus Chrift 1. ΤΗ HE Jews, that now fo A.D. 60. much value themselves, and defpife all other People in Point of Religion, are become fo corrupt in their Morals, in their private and publick Dealings, that hardly any Juftice is to be found, even in their Courts of Judicature. All is carry'd amongst them by Wealth and Interest: But for you, dear Brethren, that profefs the more Perfect and Glorious Religion of Jefus Chrift, how monftrous must it be to be guilty of a Partiality fo directly oppofite to its Spirit and Precepts ? 2, 3 & 4. For You to distinguish your Respects, and be Partial in your Proceedings with any, but especially a Chriftian Brother, in a publick Court, or in your Church Affemblies, guvayaupon account of his higher or lower Fortunes in the World, his Circumftances and outward Figure; to carefs the Rich, and flight the Poor ; would be to make a most unreason able A.D.60. him, Sit thou here in a good place and fay to the poor, Stand thou there, or fit here under my footitool: able Distinction, where there ought to be none; and to fhow yourfelves moft unthoughtful and unjust Judges. 4 Are ye not then partial in your felves, and are become judges of evil thoughts? * 5 Hearken, my be loved brethren, Hath 5. Confider seriously, dear Brethren, upon this Matter. Does God make fuch partial Differences, in his Dealings with Mankind, as You do with one another? How many, that are mean in their outward Circumftances, but humble in their Tempers, have made the best Christians? Did not God chufe the very Apoftles out of that Number? And have not They, and all their poor, but humble, Followers the fureft Title to Eternal Life and Happiness ? 6 & 7. On the contrary, while you are thus guilty of neglecting your Poor Brethren, how forgetful are you, that the Rich Men, to whofe Rank and Quality you are fo Partial, are the Perfons most apt to oppose your Holy Religion! Who are they, but the Richer Sort, of both Jews and Gentiles, that most commonly Blafpheme + the Name Religion? 8. Had you any juft Regard to that Noble and Comprehenfive Duty, of Doing as you would be done by, you would act at another Rate. 9. Whereas, *Ver. 4. Judges of evil Thoughts: Or diaλoyio pãr zovεpãr, Judges that ufe wicked and unjust Arguments. +That Holy Name by which you are called. To in |