XXVII. 2 COR. X. 5. BRINGING INTO CAPTIVITY EVERY THOUGHT TH HIS text may be illuftrated, by confidering the nature of a state of captivity. A captive is a vanquished enemy. He hath made resistance; but, all refiftance being now over, he is fubdued; and, having forfeited his life by his oppofition, in order to redeem it, he now fubmits to the mercy of his conqueror. Let us apply this to religion, and we shall have the general meaning of the text. We have all refifted our bleffed Lord, and maintained a war against him, under the banners of fin. Some with the folly of madmen, obftinately continue a war, which they know muft end in their ruin. Others Others in time fubmit, accept their forfeit lives from their conqueror, obey his will, and are received into mercy. The captivity of our wicked thoughts is implied, as well as of our actions. Religion hath made no conqueft over us, till, in the language of the text, we bring into captivity every thought to the obedience of Chrift, Bb4 XXVIII. PROV. xii. 26. THE RIGHTEOUS IS MORE EXCELLENT THAN HIS NEIGHBOUR. HIS implies, that his neighbour is not righteous; for if they had both been righteous, there could have been no difference in point of excellence. The word excellence implies general fuperiority: but at prefent, I mean only to confider that fuperiority, which the righteous man enjoys over his unrighteous neighbour, in point of character and efteem. However inclined men are to knavery themfelves, they all like to deal with people of character; for religion is always fuppofed to be the best guard to honefty. When men of licentious manners, manners, therefore, laugh at the religious man, it is only with a view to take off the edge of obloquy from themselves, and to bring down his character to a level with their own. When things come to proof, and they have any dealings to fettle, the righteous man is the perfon they wish to employ. In business of any kind, in which knavery may be practifed, it is evident the righteous man (unless under fome difqualification) is the man to be employed. The greatest knave would think the religion of his merchant, or his attorney, a great fecurity to him. Perhaps, indeed, the knave, judging by himfelf, will confider the appearance of religion as hypocrify. But this brings no difcredit on the righteous man; because, if the knave had really believed him righteous, he would have employed him. It is not however in business only, in which the righteous man is more excellent than his neighbour. Religion throws a glory round every character. The religious foldier, for inftance, is a character in high efteem. Religion interferes with none of the duties of his profeffion, but gives a polish to them all. The good centurion Cornelius*, we have no reafon to doubt, was as * AЯts, x. I. good good an officer as any in the Italian band.-How exemplary a part does the naval commander exhibit, who discourages vice in his ship, by his own example-the vice of fwearing particularly, which is fo prevalent; and enforces on his crew, as far as he can, all. thofe duties of religion, which his country enjoins!-The country gentleman too will always meet with high esteem, who, instead of a life of diffipation and attachment to his pleasures, spreads the example of a religious and useful life among his tenants and dependents. As for the clergyman, he is out of the question, If he be an irreligious man, he is of all characters the most deteftable. |