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his audience at the heinousness of that enormous crime? that could rebate their pride, their rage, and malice? that could fill their hearts with sentiments of tenderness towards men, and with awful apprehensions in respect to God and his judgments?

courses.

No man hath a more settled aversion to fanaticism and enthusiasm, properly so called, than the Author of these DisBut whereas the enemies of religion have always been industrious to throw those contemptuous names on its most rational warmths, and are seconded by all the cold tribe of indifferents, who profess without ever feeling it; we ought carefully to distinguish between the natural and the feverish heat of religion, that we may not be deceived in a matter of more consequence than is generally imagined. In order to this, we may lay it down for a just account of enthusiastic excesses, that they are religious, or rather superstitious, transports, raised against reason, or without it. But this cannot be said of those ardours, in their highest elevation, which breathe nothing but love to God, to mankind, and to virtue; or abhorrence to vice and wickedness. In this light right reason may condemn the fainter warmths of one man, while it justifies the more vehement transports of another. Every thing ought to strike and stir our affections in proportion to its real importance, and our concernment in it. Both reason and nature vote for the justness of this maxim. Reason therefore and nature vote for the highest transports in regard to true religion; because it is of infinitely more importance and concernment to us than all other things. Hence we must conclude, that to be religiously cool, if it is not a contradiction in terms, is at least the most irrational and senseless state of mind we can conceive. Here reason herself bids us be warm, not in animosities and contentions about religion, which are never the growth of that, but of a bad heart; no, she bids us be warm in true piety, and the love of God, and in a settled detestation of every thing that may lessen the love, on either side, between him and us. If the preacher is not thus warmed himself, he will warm nobody, and, consequently, will do no good; especially in an age like this, which for its coldness may be called the winter of Christianity. All disorders require to be cured by applications of a contrary nature. The disorder, that reigns epidemically at present over the minds of men, is of so

chilly a nature, as to call for the most warm and stimulating medicines. Men are hot enough indeed in the pursuit of unlawful pleasures or profits; but the preacher does nothing, who cannot give a better turn to their ardour, who cannot call up their affections from things on earth, and place them, with all their fervour, on things above. And how is that to be done, but by painting both in their proper colours, and urging the comparison on their apprehensions with a force and vehemence proportionable, both to the immensity of the difference, and to the natural numbness of their conceptions?

It is the business of an orator to convince, to stir, and to persuade; of the sacred orator, to convince mankind of such truths, to stir them to such emotions, and to persuade them to such actions, as are necessary to the virtue or reformation, and, consequently, to the happiness, of all who hear him, from the first dawn of reason, through every period of their eternal duration. It is therefore fit to use a greater energy, and, perspicuity being preserved, a greater elevation, of style, in speaking from the pulpit, not only, than in mere controversial and moral treatises, which are not, like sermons, sounded in the ears, and acted before the eyes of men, but also than in any other species of oratory, wherein subjects of infinitely less dignity and importance are handled, The sacred advocate pleads the cause of all that is good, against all that is bad, at the bar of God. Ought he, can he be cool in such a cause? No; the wisdom of God ought to issue like light, the goodness of God ought to pour like refreshing showers of rain, and the judgments of God ought to rush like thunder, from his tongue. To a work so arduous, and, if ably executed, so glorious, every faculty of his soul, and all the purer powers, passions, and affections, of his mind, should be summoned; while all his looks and gestures, as well as words, should co-operate to express the convictions, or enforce the emotions, he feels, and would communicate. If he comes thus prepared to speak, nature will speak with him; and he will not want the aid of art, to soothe, to alarm, to comfort, to terrify, or, in a word, to stamp any impressions on the minds of his audience, which the purposes of religion may require. It will be no boast in the Author of these Discourses to say, he was, so far, thus prepared, that his whole understanding and heart, such as

they are, went with them. This is only to say, he believes what he preaches, and is animated with the zeal of a faithful messenger.

Sermons are generally disregarded, as a dry insipid sort of performances, and accordingly read by few, and heard rather with patience than pleasure. This, no doubt, is owing chiefly to a prevailing disrelish of religion, and of every thing that relates to religion. However, it must at the same time be confessed, that it is, in some measure, owing to the cool and lifeless manner in which they are, for the most part, both penned and preached. If the nature of the subjects on which they are written, and the infinitely interesting ends pursued in them, are considered; it is evident, no sort of composition opens a fairer field for genius to shew itself in the author, or for entertainment to engage the hearer and peruser. Why the graver species of wit, arising from a fine imagination, and conducted by a sound judgment; or why the talent of ridicule, so well fitted, under a proper management, to expose the silly side of vice, should be excluded from this sort of performance, is not easy to conceive. The sacredness of the subjects hath furnished the only plausible argument for this exclusion. But as it is an argument that strikes at the Scriptures, in which both the species of wit, and the use of ridicule, here intimated, are frequently applied to their proper purposes; it ought to be given up, as well in practice as speculation. The Author before you hath sometimes endeavoured to enliven his Discourses, as occasion offered, with strokes in both kinds; and would have done it much oftener, had he not been withheld by a diffidence in his own talents, and a deference to the judgment of better preachers than himself.

But, be these matters as they will, it is humbly hoped, you will please to accept the Discourses thus dedicated to you, if not as performances worthy of your attention, yet as the testimony of a grateful heart, and of all imaginable respect, from,

GENTLEMEN,

Your most obedient,

And most devoted, humble Servant,

PHILIP SKELTON.

DISCOURSE XXI.

THE COVENANT OF PEACE WITH GOD IN CHRIST JESUS OUR MEDIATOR.

COLOSS. I. 21.

You that were sometimes alienated, and enemies in your mind, by wicked works, yet now hath he reconciled.

THE apostle here says to the Colossians, what he had said in other words to the Ephesians, 'Ye who sometimes were afar off, are made nigh by the blood of Christ; for he is our peace; and in both tells them, and us all, that we are, by our present sinful nature, alienated from our duty, and made enemies to God; so that we are cast off, and placed at a great distance from his favour, who 'cannot look on iniquity,' without the highest displeasure. But then, to our unspeakable comfort as Christians, he tells us, we are now reconciled to God, and brought near to him again, by the blood of Christ, who is our peace, who hath abolished in his flesh the enmity, so making peace for us, and reconciling us unto God by the cross, having slain the enmity thereby; through whom we have an access by one Spirit unto the Father.'

Can any thing be so affecting as these two opposite lights, wherein we are set? Such fears and hopes! Such terrors and comforts! The world is made for man, and man for God!

But man rebels, and, becoming an enemy to his almighty Maker, is given up to misery, to death, and to eternal torment. The only-begotten Son of God, finding us in this dreadful condition, takes our nature on him, dies on the cross to pay the wages of our sins, and restores peace between his offended Father and our souls. Thus we are made

the objects of mercy, justice having been satisfied for our sins; and, if we sincerely believe, and truly repent, shall again be taken into favour, and taste the happy effects of that favour, in joy, in glory, in life eternal.

If this had not been our own case, and we had been only

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