SERM. but a Stain and a Difhonour, he must render VIII. himself the Object of God's Difpleafure and

Man's Contempt; and as he defies the divine Power, and affronts the divine Majefty, must be exposed to a Refentment as fure as terrible; God having declared, that be will not hold him guiltless who taketh his Name in vain (r).

NOR can the Drunkard plead much more Temptation than the Swearer: If there is any Pleasure in his Intemperance, it is only that of a Brute, as his Vice confifts, in a fuppreffion of Reason, a diffipation of Thought, and a confufion of all his Senfes. Befides, prefent Pain and Sickness, and a long Train of fubfequent Diftempers too evidently shew, how dearly he buys his ftupid Enjoyment, as the Unprofitableness of the Sin does, how cheaply he fells his Soul. An Habit of Drunkenness is remarkably expenfive and wasteful; it often impoverishes the Rich, and neceffarily ftarves the Poor, who still will not be reclaimed from their Debaucheries by the Punishments of the Law or the Threatenings of the Gofpel, though they have no better Profpect before them than Mifery temporal and eternal. There are

(+) Exod. xx. 7.

other

other Vices, indeed, to which Men may SERM. plead stronger Incitements, fince they feem VIII. to promise them more worldly Gain or carnal Delight; but what will all fuch Profit or Pleasure avail them, when they shall be fummoned away to expiate their Guilt in everlasting Burnings? Innumerable Worlds with all their Pomp and Glory, had they them in their Poffeffion, would they then freely part with for their Redemption, when nothing will be accepted in Exchange for their Souls---when the Seafon of Mercy being at an End; the Day of inexorable Vengeance breaks in upon them.

SERMON IX.

St. Luke xi. 42.

These ought ye to have

done, and not to leave the other undone.

S

S

UCH, as has been very juftly SERM. remarked, is the Weakness or IX. the Perversenefs of Man's Un

derstanding, that, in judging on the Relations Things bear to one another, whatever fuffers in this comparative View, is too often abfolutely rejected, as infignificant and worthlefs.

THE Truth of this Reflection is moft clearly feen in that Diftinction, which is many times made between natural and pofitive Duties; which, as they flow in feparate Channels, though derived from the

SERM. fame Spring, are confidered by fome Perfons IX. more for what they differ, than for what they agree in.

THE Jews in our Bleffed Saviour's Days were egregiously guilty of this Fault; and fo great was the then reigning Degeneracy both as to Sentiments and Manners, that the straightest Sect among them had loft all Regard for moral Righteoufnefs, fancying, that a minute Obfervance of the ceremonial Part of their Law would be an Equivalent for the Neglect of the weightier Parts of it, even Juftice, Judgment, and Truth. Thefe, fays our Lord, ought ye to have done, and not to leave the other undone.

He did not blame them for their fcrupulous Adherence to the Ordinances of their Religion (fince these were of God's own Appointment) but for regarding them to the exclufion of Piety and Virtue,---for preferring the Shadow to the Substance, and Appearance to Reality,---for dividing what God had strictly united, and making a Part, the worfe Part, to ferve for the Whole.

HOWEVER,