« السابقةمتابعة »
SUBJECTS and OCCASIONS,
By the most Reverend
Dr. JOHN TILLOTSON,
Lord Archbishop of Canterbury.
VOLUME the ELEVENTH.
Printed for C. Hitch and L. Hawes, J. Hodges, A. Millar, J. and
J. Fletcher, J. Ward, R. Baldwin, W. Johnston,
S. Crowder and H. Woodgate, M. and T. Longman,
P. Davey and B. Lose, 4. and C. Corbet,
Of the neceffity of good works.
TIT. iii. 8.
This is a faithful faying, and these things I will that thou affirm conftantly, that they which have believed in GoD, might be careful to maintain good works. These things are good and profitable unto
ROM thefe words I have propofed to handleS ER M. thefe two points.
Second, The great fitness and neceffity of inculcating frequently upon all that profefs themselves Christians, the indifpenfable neceflity of the practice of the virtues of a good life. In the handling of this point, I fhall do these two things.
First, I fhall fhew the great fitness and neceffity of preffing upon people the indispensable neceffity . of the virtues of a good life. And,
Secondly, Answer an objection or two, to which the preaching of this kind of doctrine may feein liable. I begin with the
F thefe two
Firft, the certain truth and credibility of this fay-The feing or propofition, " that they which have believed cond fer"in GOD, ought to be careful to maintain good this text. "works." This I have spoken to, and come now
First of these, viz. To fhew the great fitness and neceffity of inculcating and preffing upon all
SERM. Chriftians the indifpenfable neceffity of the virtues CCVIII. of a good life. And this will appear to be
and neceffary upon these two accounts.
very fit 1. Because men are so very apt to deceive themfelves in this matter, and fo hardly brought to that wherein religion mainly confifts, viz. the practice of real goodness.
II. Because of the indifpenfable neceffity of the thing to render us capable of the divine favour and acceptance, and of the reward of eternal life and happiness.
I. Because men are so very apt to deceive themselves in this matter, and fo hardly brought to that wherein religion mainly confifts, viz. the practice of real goodness. They are extremely defirous to reconcile (if it be poffible) the hopes of eternal happiness in another world, with a liberty to live as they lift in this prefent world; they are loth to be at the trouble and drudgery of mortifying their lufts, and fubduing and governing their passions, and bridling their tongues, and ordering their whole converfation aright, and practising all those duties which are comprehended in those two great commandments, the love of God and our neighbour. They would fain get into the favour of GOD," and make "their calling and election fure," by some easier way, than by "giving all diligence, to add to their "faith virtue, and knowledge, and temperance, "and patience, and brotherly kindnefs, and charity."
The plain truth of the matter is, men had rather religion fhould be any thing, than what indeed it is, the thwarting and croffing of our vicious inclinations, the curing of our evil and corrupt affections, the due care and government of our unruly appetites and paffions, the fincere endeavour and conftant