mitted to the Jews: Search the Scriptures, for in them ye think ye have eternal Life, and they are they which testify of me. If ye fufpect that I have any Views or Designs of my own, and that I speak in the Name of God without his Commiffion, look to the Works which I do; the Blind receive their Sight, the Dumb their Speech, the Sick and Lame are made found, the Dead are restored to Life. His Servant I am, whofe Works these are; and do ye yourselves judge from what Hand these mighty Things do proceed. If you think that I come to pervert the Law and the Prophets, let the Law and the Prophets judge between us; I claim no more Authority than they give me Search therefore the Scriptures and fee. A fairer Iffue could not be proposed; fo fair it was, that it had its full Effect upon many of the first Rank among the Jews. St. John tells us, that among the chief Rulers many believed on him; but they made a Secret of their Conviction, and kept it to themselves, for fear of being put out of the Synagogue; For they loved the Praife of Men more than the Praife of God. Which laft Words are parallel to those of the Text, and exprefs the fame Senfe. A Concern to be well with the People made fome incapable

of

of Conviction, and made others, notwithftanding the Conviction they were under, diffemble their real Sentiments, and reject the Authority to which in their own Minds they could not but affent.

If we confider the Nature of Religion, it will appear to us why this is, and must be the Cafe. Religion arises from the Relation we bear to God, and him only it does respect, and therefore when it is made to regard other Objects, it neceffarily becomes either Idolatry or Hypocrify. He who ferves any other than the God who made him, is an Idolater: He who ferves God with a Design to please Men rather than God, is an Hypocrite, And, fince the End we propofe to ourselves will always influence us in the Choice of the Means, whoever proposes to please the World by his Religion, will certainly chuse such a Religion as the World approves. Such an Inquirer can have no Regard for Truth, for he takes his Direction from the Opinion of the World: He concerns not himself to know, whether Jesus Christ be a Prophet approved of God; he confiders only whether he is approved by the People. It is an old and a very common Observation, that the Zeal and Piety of Chriftians

Christians fell into Decay, when the Empire became Chriftian. I am willing to think that the Observation is not quite juft, and to hope that thofe who were before pious Believers, continued fo after this great Change, and that the Church has, in all Ages fince, had many faithful Members. But true it is, that, when the Powers of the Empire were converted to Chrift, true Believers had a calmer Paffage through the World, and left not behind them fuch fhining Examples of their Zeal, as the Times of Perfecution always afforded. Alteration was, that when the Powers of the World came into the Church, they were fallowed by all fuch as loved the Praife of Men more than the Praise of God. Whoever profeffed himself a Chriftian in the Times of Trial and Perfecution, gave to others great Evidence of his being a fincere Believer, and had great Ground of Confidence in himself, that his Heart was right with God: But, fince the Days of Profperity, Profeffion is become a lefs certain Sign of true Faith; and Men, not being called to the Proof by others, nor very readily calling themselves to a strict Account, have less Reason for Confidence and Affurance in themselves. The Time

But the great and visible

therefore

therefore may be profitably employed in finding fome Rules by which Men may examine themselves, and judge, whether they receive Honour one of another, or do feek the Honour which cometh from God only. In order to this, I fhall inquire,

First, In what Senfe the receiving Honour from Men is condemned in the Text. Secondly, What is meant by feeking the Honour which cometh from God only. Thirdly, What are the Marks by which Men may try themselves upon thefe Articles. First, I fhall inquire in what Sense the receiving Honour from Men is condemned in the Text.

The Apostle St. Paul has given it for a Rule, that we ought to render Honour to whom Honour is due: And, as fome Degree of Honour and Refpect is due to all Men, St. Peter has given the Precept in general Terms, Honour all Men. Since then all Men are obliged to pay this Due, moft certain it. is, that all to whom Honour is due may very innocently receive it; nay farther, they may very justly expect and require it. A Father from his Son, a Master from his Servant or Scholar, a King from his Subjects, all whọ are in Authority from those under them, have a Right

T

á Right to demand the Respect and Honour that is due to their respective Stations and Characters. Befides, Men who ftand in none of thefe Relations to us, have often a just Title to Refpect and Honour from us upon Account of their prefent Qualifications; as Learning, Virtue and Wisdom, ought to be refpected where-ever they are found. Since then all Honour that is due must be paid, and may be received, it is evident that the Honour, mentioned in the Text, is such as is due to no Man, and which for that Reafon ought never to be paid, nor received.

It is very evident, that in the Text, and in the parallel Place of St. John already quoted, there is an Oppofition between the Praise of Men, and the Praise of God; and that the Jews are condemned, as preferring the Praife and Good-will of Men to the Praise and Good-will of God. Now certain it is, that no Honour can be due to Man, that is inconfiftent with the Honour which we owe to God; and we cannot be innocent, whilft we facrifice the Good-will of God to the Vanity of being well spoken of in the World. When Men act contrary to the Truth, and their known Duty, in Compliance with the World, it is plain they are more concerned