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By sound doctrine the apostle preme Being, a Creator and means the uncorrupted, the pure Governor of the world-who and wholesome doctrine contain- believes there is no God, and ed in the gospel-the same with consequently no divine law, no the truth which is according to divine providence, and no future godliness. This may be readi-state of rewards and punishly seen by comparing 1 Tim.ments, will, as the natural convi. 3, with Tit. i. 1, 9; and sequence of this belief, feel him2 Tim. iv. 3, 4. The original self under no restraint in the word translated sound, in sever-indulgence and gratification of al places where the phrase sound his inclinations, lusts and pasdoctrine occurs, signifies whole-sions, any further than he finds some, salutary, healing or heal- it necessary for his own safety, thy-such as is adapted and or his worldly interest and reptends to produce, or to preserve utation. No promise or oath and promote a sound, healthy will bind such a man, when he state. And since, where sound thinks it for his interest to viodoctrine is mentioned, there is a late it. There is nothing to respecial reference to moval or strain him from making the spiritual health and soundness, strongest professions of a warm sound doctrine comprises all attachment to our interest-of those pure and wholesome the most upright, honorable and truths, instructions and pre-benevolent intentions, and the cepts, which are opposed to and sincerest friendship, and consuited to prevent or correct the firming them with an oath, for inoral disorders of mankind; no other purpose than to deceive and to produce or preserve and us, and bring us under his powpromote a spiritually sound and er, and make us subservient to healthy state. The apostle ac- the accomplishment of his base cordingly considers all the vari- and iniquitous designs. ous sins and transgressions, and Again, If men believe the exall the corrupt lusts of men, asistence of a deity, but entertain being contrary to, and forbidden such wrong notions concerning by sound doctrine. 1 Tim. i.him, as verily to think there are 9, 10. and 2 Tim. iv. 3. gods and lords many-one su

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The importance of under-preme, and many subordinate standing, believing and embrac- deities, who share together, tho' ing sound doctrine; and conse-in different degrees, in the goyquently, of its being clearly ex-ernment of the world, and are to hibited and earnestly inculcated, share in the regard and religious may in some measure appear, 1. homage of mankind; as the paFrom a view of the natural ten- gan nations did;-if they bedency, effects and consequences lieve there are male and female of the ideas and belief which deities, of various characters and men entertain of God. Sound dispositions, and some of them doctrine exhibits the truth with addicted to the lusts and vices, respect to the being and perfec- to which mankind are exceedtions of God, and his govern-ingly prone; they will, as the ment of the world. natural consequence of this beThe Atheist-the man who lief, not only divide their homdenies the existence of a Su-lage between a number of deities;

that he is eternal, independent, omnipresent, omniscient, and omnipotent, and infinitely wise' and holy-that he loveth rightcousness and hateth iniquity,' and has appointed a day in which he will judge the world in rightcousness-that we must all ap

but also think it right and even a duty, pleasing and acceptable to their gods, to honor them by indulging the lusts and practising the debaucheries, to which they suppose them addicted. So the fact proved among the pagans, Bacchus, their god of wine, they honored with drunk-pear and give account of ouren frolics, and Venus, with the selves to him-that he will bring most shocking lewdness and every work into judgment, with prostitution. This was the nat- every secret thing, and render to ural consequence of their prin- every man according to his ciples, or of the ideas which they deeds; how great and powerentertained concerning their de-ful must be the tendency of such ities.

a belief, to restrain from sin, and to excite to virtue and piety?

Hence, I conceive, it will be evident to every considerate mind, that sound doctrine, or the truth, with respect to the be ing and perfections of God, is of vast importance to be known and believed, in order to preserve and restrain from innu

If we think that God is such a one as ourselves, we shall, of course, think that he hath no special displeasure at us for being and doing, as we are and do. If we verily think that God hath no regard to truth or justicethat he is a deceitful, false, treacherous being; we shall have no apprehension of his displeas-merable enormities, to which deure, on the account, if we are so

too.

If we think that God is not omniscient--that we can conceal our thoughts and motives from his knowledge, or that he may be imposed upon and deceived; this opinion will naturally lead us to practise the basest hypocrisy. Or, If we verily believe the true God is such a being, that he will never punish any of the human race in the next world, let them conduct how they will in this; this belief will at once free our minds from all those restraints from numerous crimes, which the firm belief of future punishment has a tendency to produce.

praved human nature is strongly inclined; and to excite to the study and practice of piety towards God, and of justice and mercy towards men. And in my mind, it is beyond all controversy, a real fact, that the knowledge and belief of God, and of their accountableness to him, which mankind actually have, doth really prevent a vast deal of wickedness, injustice, oppression and cruelty, which other wise would be committed.

Further, If there be one only living and true God, it is doubt, less of great importance to us, to acknowledge his being and perfections with proper feelings and affections, answerable to his But if we constantly and firm- character and providence, and ly believe, that there is one only to our relation to him, and to living and true God, who made give him the glory due to his and preserves and governs the name. But this cannot be done universe and all that is therein-without some knowledge and

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belief of the truth respecting his
being and character; nor with-
out this, can we know whether
we love or hate, honor or dishon-
or, acknowledge or deny him.
How is it possible that we should
exercise proper feelings and af-
fections towards the Deity, when
we have no knowledge or belief
of the truth respecting his being
and character? And in case
our ideas respecting his charac-
ter are essentially erroneous and
contrary to the truth, we shall
be liable to think we love and
honor him, when in reality we
hate and deny him.

If we verily think the true
God is a being of such a dis-
position, as to approve and be
pleased with persons of our tem
pers and ways, when in truth
he disapproves and hates them;
we shall naturally think we love
him, when in reality we hate
the only true God. This ap-
pears to have been the case with
the Pharisees, when Christ was
on earth. They saw and hat-
ed both Christ and his father;
and yet thought that they loved
God, and were approved and ac-
cepted of him. So very erro-
neous were their ideas of his re-
al character.

has no existence, and that the God whom he hates, a God who is disposed to and will punish many with endless misery, is in fact the true God; it will then appear, that he thought he lov, ed and honored the true God, when in fact he hated and deni, ed him.

These cases may be suffi cient, as specimens, to show, that sound doctrine or the truth, with respect to the being and character of God, is of the last importance to be known and be- · lieved by us, in order to our exercising proper affections towards him, and to guard us a gainst the most pernicious and fatal delusion.

2. The importance of sound doctrine may further appear, from a view of the natural tendency and consequences of the ideas, which men entertain respecting the divine law.

If we think there is no divine law, and that virtue and vice, as applied to the volitions and actions of men, are mere empty names--if we persuade ourselves into a belief, that every thing being immutably fixed by fate, or by a divine decree, it is impossible that men should be A man may be consious, that morally commendable or blamethe idea of God as a being, who worthy for any of their exercisis disposed to punish, and will es or actions--that it is a matactually punish, many of the ter of perfect indifference, as to sinful children of men, with end-desert of reward or punishment, less and inexpressible misery, is cordially disapproved and hated by him; and yet, being persuaded in his own mind, that no such God exists, but that the true God is disposed to and will make all mankind eternally happy, he is highly pleased with him and heartily loves him.Now if it should finally appear, that the God whom he loves,

how we feel and conduct: if we think and believe thus, as some have professed to do, the consequence will naturally be, that we shall feel ourselves under no obligation to refrain from the things commonly accounted wrong and vicious, or to practise what is commonly accounted virtuous, any further than we find necessary for our personal

safety, or present interest. Or, If we believe there is a divine law binding upon us by the authority of God, but entertain grossly wrong ideas of its tenor and import-if we think it requires only external actions, but has no regard to the temper and exercises of the heart; we shall naturally think we keep it, if our external actions are such as we suppose it requires, whatever be the disposition and exercises of our hearts: and therefore, if the law doth really regard the heart, and that primarily and chiefly, we shall think we keep it, when we yield no true obedience, and feel ourselves free from obligation to that which is principally regarded and required by it.

if the law of God doth now require perfect holiness in heart and life, on pain of the curse; we are condemned by it for every imperfection for every failure of perfect obedience or of perfect holiness in thought, word and deed, and have no way to escape the curse, but of mere grace through the atonement made by the blood of Christ Hence, it evidently appears to be of great importance to us, to understand and believe sound doctrine, the real truth, with respect to the nature of virtue and vice, sin and holiness, and to the real tenor, import and extent of the divine law.

3. The same truth may also appear, if we consider how differently we shall naturally feel and act, according to the different ideas which we entertain of our own character and state, or of the character and state of mankind.

If we verily believe, that we are in a fallen, guilty state, dead in sin, and under a righteous sentence of condemnation, and that there is no way of deliverance and saivation for us, except of the free and sovereign grace of God, through the mediation and merits of Jesus Christ; this view and belief will naturally tend to make us feel that our present condition is awfully dan

So likewise, if we think the divine law, in requiring us to love our neighbors as ourselves, means only that we shall love our friends and those who love us, but hate our enemies, when in truth it requires us to love our enemies, to bless them that curse us, and to do good to them that hate us; we shall naturally think we keep it when we live in the habitual, allowed transgression of it. Or if we think the divine law, as in force with respect to mankind in their fallen, impotent, depraved state, requires only such sincere, imperfect obedience, as we are now in all re-gerous and threatening, and not.. spects able to perform; then, in to be rested in-that we are lost case we think we perform this for ever, without the interposisincere, imperfect obedience, we tion of divine power and grace shall naturally conclude that we for our recovery; that this is of do as much as the divine law infinite importance to us; and doth or can reasonably require it will accordingly tend to excite of us in our present circumstan- us to inquire and seck or cry for ces; and accordingly feel as mercy, with great earnestness. though we were justified in the Whereas, if such as now mensight of God on the ground of tioned be our real character and our own obedience. Whereas, state; and we, nevertheless,

belief of the truth respecting his being and character; nor without this, can we know whether we love or hate, honor or dishonor, acknowledge or deny him. How is it possible that we should exercise proper feelings and affections towards the Deity, when we have no knowledge or belief of the truth respecting his being and character? And in case our ideas respecting his character are essentially erroneous and contrary to the truth, we shall be liable to think we love and honor him, when in reality we hate and deny him.

has no existence, and that the God whom he hates, a God who is disposed to and will punish many with endless misery, is in fact the true God; it will then appear, that he thought he lov, ed and honored the true God, when in fact he hated and deni, ed him.

These cases may be suffi cient, as specimens, to show, that sound doctrine or the truth, with respect to the being and character of God, is of the last importance to be known and be- · lieved by us, in order to our exercising proper affections toIf we verily think the true wards him, and to guard us a God is a being of such a dis-gainst the most pernicious and position, as to approve and be fatal delusion. pleased with persons of our tempers and ways, when in truth he disapproves and hates them; we shall naturally think we love him, when in reality we hate the only true God. This appears to have been the case with the Pharisees, when Christ was on earth. They saw and hated both Christ and his father; and yet thought that they loved God, and were approved and accepted of him. So very erroneous were their ideas of his real character.

2. The importance of sound doctrine may further appear, from a view of the natural tendency and consequences of the ideas, which men entertain respecting the divine law.

If we think there is no divine law, and that virtue and vice, as applied to the volitions and actions of men, are mere empty names if we persuade ourselves into a belief, that every thing being immutably fixed by fate, or by a divine decree, it is impossible that men should be A man may be consious, that morally commendable or blamethe idea of God as a being, who worthy for any of their exercisis disposed to punish, and will es or actions--that it is a matactually punish, many of the ter of perfect indifference, as to sinful children of men, with end- desert of reward or punishment, less and inexpressible misery, how we feel and conduct: if we is cordially disapproved and ha- think and believe thus, as some ted by him; and yet, being per- have professed to do, the consesuaded in his own mind, that no quence will naturally be, that such God exists, but that the we shall feel ourselves under true God is disposed to and will no obligation to refrain from make all mankind eternally hap- the things commonly accounted py, he is highly pleased with wrong and vicious, or to prachim and heartily loves him.-tise what is commonly accountNow if it should finally appear, ed virtuous, any further than we that the God whom he loves, find necessary for our personal

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