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mind. Indeed the laws of Moses, being many of them civil and political, are very much concerned about words only, and external actions: and many men were too apt to content themselves with a fair, outward, and visible appearance in the eye of men, and some tolerable regularity of outward actions and behaviour. But it is certain, they were obliged to more than this; and good men observed their thoughts as well as their actions. And the wise, and those who were favoured with a prophetical gift or commission, faithfully represented to men the extent, purity, and perfection of the divine law. Of a good man it is said: "The law of his God is in his heart," Ps. xxxvii. 31. And the Psalmist prays, that God would" incline his heart unto his testimonies," and "not to covetousness," Ps. cxix. 36. Again: "Let my heart be sound in thy statutes," ver. 80. Men were reminded by the prophets, that "the Lord searches the heart, and tries the reins, even to give to every man according to his ways, according to the fruit of his doings," Jer. xvii. 10. And they were called upon to "mark the perfect man, and behold the upright; for the end of that man is peace," Ps. xxxvii. 37.

2. Let us attend to this counsel of Solomon, and the importance of it. And do we not see one great reason of the many defects and errors of our conduct? that we do not keep our heart with all diligence. We have too much neglected that which is a principal point; considering that God equally knows all things, we ought to be equally concerned about our thoughts, and our outward actions. But there is also another reason for a strict care of the heart; that so much depends upon it. Uniform virtue and eminence therein, will never be attained without it. We shall also, for want of this care, be very liable to be surprised into sin many ways. Is not this the occasion of many of our failings? that the inward principle of faith in God is weak, and fear of men prevailing. The love of this world is unsubdued; and our affections are not set on things above, as they should be, but rather on things of this earth. How can it be expected we should be prepared for temptations, if we do not carefully keep our heart? No wonder that we often transgress with our lips, or that imprudences, failings, and even greater faults appear in our behaviour, if we do not watch our hearts. It is very likely that there will be many bad consequences of this neglect; we shall be oftentimes unsatisfied and discontented with our condition, possibly without any reason. We shall greatly misbehave under afflictions; prosperity will be very dangerous; and

the offences and provocations we meet with from men, will mightily disconcert us, and occasion undue resentment and displeasure.

If we are sensible of a defect this way; let us be, for the future, more frequent in meditation and consideration; let us be more careful of our inward temper, and the frame of our heart; let us diligently cultivate right sentiments, holy resolutions, and good habits of the mind; let us learn the regulation and government of our affections, and how to employ our thoughts upon profitable subjects. It is a thing of great importance. Diligence herein will be very advantageous; and negligence very prejudicial and detrimental in the end. "Keep [then] thy heart with all diligence; for out of it are the issues of life.”

END OF POSTHUMOUS SERMONS ON VARIOUS SUBJECTS.

TWO SCHEMES OF A TRINITY CONSIDERED,

AND

THE DIVINE UNITY ASSERTED.

FOUR DISCOURSES UPON PHILIPPIANS ii. 5-11.

Acts ii. 22. Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God, among you, by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know. Chap. v. 31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. Chap. x. 37, 38. That word you know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached: How God anointed, &c.

THE EDITOR'S ADVERTISEMENT.

THE Editor of the following Discourses accounts it no small happiness, that, by a late favourable accident, he has it in his power to present them to the public. They show themselves to have been part of a course of ministerial services; and a memorandum, under the author's own hand, makes it probable that they were delivered from the pulpit, to a very respectable society of christians, so long ago as the year 1747.

The name of the author, as he himself did not place it there, is not given in the title page. An omission, which the judicious reader, it is supposed, will reckon to be of no great moment. And respecting the author himself, it may be most truly observed, that he was always far from affecting, in any degree, the character or influence of a Rabbi, or dogmatical teacher; and could not at any time wish his name,—however justly endeared to many of his contemporaries, or sure to go down with distinguished esteem and honour to latest posterity,―should be accounted of the least

weight, in the balance of reason, on any argument excepting that of testimony. He has now been several years removed from our world. But as the controversy, to which these discourses have respect, does still survive, and will probably be yet of long continuance, it cannot but be desirable to all good minds, that the largest portion of his excellent spirit may be retained among us, communicated, and diffused; in order that controversies of this nature, for the future, may be carried on, as our most candid author has expressed it, without detriment either to truth or piety.'

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It may, however, be apprehended, that to the curious and attentive readers, who have been happily led into a previous acquaintance with his other valuable and most important works, these discourses will soon make a pleasing discovery of their author. And all such readers, there is no doubt, will be glad to receive the following declaration concerning them, though anonymous.

They are here given with a most strict care and fidelity, agreeable to the author's own manuscript, which he had drawn out fair for the press, with particular directions designed for the printer. And any small additions, which a casual oversight seemed to make requisite, are distinguished by being inclosed in brackets thus: []

Any attempt of the editor, to recommend such discourses as deserving the attention of the public, could not well be exempted from a charge of officiousness. They are, therefore, cheerfully left to speak for themselves.

All christians are agreed that the subjects, of which they treat, are very weighty; and ecclesiastical history too sadly shows in what manner the contentions about them have been agitated.

Whatever may be the issue of the arguments suggested, -with respect to the measure of conviction they shall produce in favour of any particular doctrine,-if the temper, with which they are proposed, should prove sufficiently attractive to engage a general imitation, and excite a prevailing diligence to maintain and cultivate it, on all sides, the apparent chief design of the author, and most fervent wishes of the editor, will have their best accomplishment.

Maidstone, August 1, 1784.

DISCOURSE I.

Let this mind be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God has highly exalted him, and given him a name, which is above every name. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Philip. ii. 5—11.

IN these verses we have at large the apostle's argument to the meekness and condescension before recommended; taken from the example of Christ's humility, and his exaltation, as a reward of it.

Within the compass of a few months I have delivered two practical discourses from the fifth verse of this chapter, explaining the duty of mutual condescension and forbearance, and enforcing it from the example and the reward of the Lord Jesus Christ.

But now I am desirous to explain in a more critical manner the words which have been read to you.

I shall be hereby unavoidably led into somewhat controversial; but I hope it will be also practical, and not unprofitable; were it only instructive to some who are not thoroughly acquainted with some controverted points, which yet are thought to be of much moment. Indeed, if people will decide in points of any kind, it is fit they should know and understand what they affirm; especially if they take upon them to pass sentences upon those who differ from them. This needs no proof. Certainly no honest and upright man would willingly form a wrong judgment in any case; especially in such a case as this, where, if he be ignorant, he may pass sentence upon himself. I fear this is no uncommon thing. One cannot be disposed to insult any man's ignorance. But when censoriousness is joined therewith, and it becomes troublesome to others, it will be remarked. I think I have met with some good people who

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