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whole number, of whom we read, appear to i have acted uniformly on the principle, that, in points of an indifferent nature, hardly can too much condescension be shewn to the prejudices, or weak consciences of mankind. Nevertheless, the persons who are now to be described, as using liberty for an occasion to the flesh, reject such a godly fear, and brotherly forbearance. In deeds, if not in words, they assert the unchristian license of caring only to please themselves, and to indulge their own froward humours. Because Jewish sacraments and ordinances have been abolished, they thence take - occasion to set at naught those also of the Christian covenant, and hold that God may be acceptably worshipped in whatever place and way every man's private fancy shall suggest, not caring to preserve the unity of His Church. Because men are no longer required to profess a belief in such and such doctrines, under pain of being cruelly put to death, they will not profess any belief at all, or presume to deny every doctrine which they disrelish, and, perhaps, go so far as to allege that they are not accountable to God Himself for unbelief. Because Christians are nowhere by the gospel required to fast on certain days, or to abstain entirely from particular kinds of meat, they will indulge their appetites to the utmost, de

stroying the health of both their souls and bodies. Because no one should unreservedly yield up his judgment and conscience to the judgment and conscience of his neighbour, but determine to be (if possible) fully persuaded in his own mind, and convinced about all important matters, therefore they spurn at friendly advice and remonstrance, though from persons necessarily better informed than themselves, and are apparently careless-as to doing what is right, provided they can inflict a shock on the ancient habits, and disturb the sincere minds of the brethren. An evil use of liberty surely is this thus, and in other equally unbecoming ways, " to use it for an occasion to "the flesh"-for an occasion, or pretence, to allow fleshly lusts and habits of mind, beyond the limits of a religious moderation. As you would still enjoy, and continually profit by the liberty, to which you have been called, reflect, my brethren, and be deeply sensible, that you have been called to it by the Divine goodness for no such unworthy purpose. All who give place to unruly wills and affections are, notwithstanding that they utter great swelling words of liberty, "the servants," in fact, or slaves" of corruption;" (2 Peter ii. 19.) only by steadfastly subduing them, can one prove himself to be free indeed, having been rendered

so by the true doctrine of the Son of God. Wherefore, and to connect with my text an exhortation nearly corresponding with it of St. Peter, use not liberty" either for an occa"sion to the flesh," or " for a cloke of malicious

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ness;" (1 Peter ii. 16.) claim not, as being free, a license chiefly to please yourselves; indulge not your carnal humours and inclinations, at the hazard of dishonouring God, (whose gift your freedom is,) or of grieving the infirmities of those around you; but, on the contrary, as servants of God, "by love, serve 66 one another."

Having now at sufficient length exposed the wrong way, I will endeavour, in the third and last place, to declare the right way, or method of using the liberty which hath been transmitted to us.

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"By love" (St. Paul exhorts) "serve one another," or, to take the larger answerable counsel of St. Peter," submit yourselves to every ordi"nance of man, for the Lord's sake;-for so is "the will of God, that with well doing ye may

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put to silence the ignorance of foolish men: " as free, and using your liberty as the servants "of God. Honour all men. Love the brother"hood. Fear God. Honour the king." (1 Pet. ii. 13,15-17.) Such, my brethren, are the becoming principles and conduct enjoined on "the Lord's

"freemen." (1 Cor. vii. 22.) With respect to God, having "received, not the Spirit of bond

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age unto a slavish fear," but "the Spirit of

adoption," entitling you to cry unto Him, "Our Father," regard him, accordingly, with a feeling of duty and affection, resembling that of an obedient child in the presence of his earthly parent. Yet be discreet enough to make some difference, not forgetting, because He hath become so exceeding gracious, that He is still "the High and Lofty One who in"habiteth eternity, whose name is Holy." (Isaiah lvii. 15.) Serve Him evermore, if you would serve Him in a suitable and an acceptable manner, "with reverence and godly fear." (Heb. xii. 28.) That (be sure) is the mere vanity and forwardness of a petulant child, not a worthy and a deeply-rooted love, which would cast out this fear from the service of God, during the present imperfect state. Prefer, therefore, in all your intercourse with the Divine Majesty, a tone of serious and humble adoration, to any bolder expressions of familiarity; and be circumspect in all your conduct. Let your words, on the various ordinary occasions of confession, supplication, and thanksgiving, be few, simple, and solemn, resembling the pattern which Jesus Christ hath given us, and let the whole of your religious conversation or behaviour

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tend to prove, that you are actuated by at once "a perpetual fear and love of God's Holy Name," such as the Church, in one of her admirable Collects, instructs us to pray for at His hands. With respect to man, let the Spirit of love and of a sound mind render you submissive, tender, and beneficent. Honour kings, and rulers of every description, as ordained by Him, who is the "King of kings," to bear sway, and to administer the laws; honour all men, down to the very least, as objects of the Divine regard; and thence possessing a strong title that you likewise should regard their feelings and welfare. Consider, that both those above, and those below you in the world, are probably of like passions with your-selves, and accordingly, behave in deed, in word, and even in thought, towards them, as you would have them behave towards you. Also, yield to customs, which need not otherwise be observed, and refrain from liberties, which might otherwise be taken, rather than cause unnecessary divisions, or disturb the conscience of but one pious brother. Such, it is true, are admonished not to be censorious: St. Paul demands, as holding it unjust that the scrupulous should impute blame to the more free, "Who art thou that judgest another? Why is "my liberty judged of another man's con

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