f- 
 
 Ji^^^ 
 
 ^ 
 
 'h 
 
 I . Princeton, K- J- 
 
 '-^ . 
 
 ^, .„ Division 
 \ Hhelfn CecVior- 
 
 >\}ui,. 
 
 
:<>^K^ 
 
 
Sv 
 
 \ ► » 
 
 C3" 
 
 ::> 
 
Chriftian Morals : - 
 
 O R, ^i^^^/y^^/^/'rt/^ 
 
 S C O U R S E S 
 
 On the feveral 
 
 Human, Divine, Chriftian, and Social 
 
 VIRTUE S: 
 
 Being a S e q^u e l to the 
 
 Lord's-Day Evening Entertainment, 
 
 To which is added, 
 
 /V Sermon occafioned by the Death of our 
 late Sovereign King GEORGE II. preached 
 at Chejhunt in Hertford/hire, Nov. 9, 1760, 
 
 By 
 
 JOHN M A S N, A. M. 
 
 
 In Two Volumes. 
 
 VOL. I. 
 
 S(«», Traga Tarw x^ n auTn^ia.. 
 
 Clem. Alexand. Strom. 1. 2. c. iS. 
 
 LONDON: 
 
 Printed for J. Buckland, at the Buck in Pater- 
 nofter-Row J and J. Johnson, at the Golden 
 Anchor in Fenchurch-Street. 
 
 MDCCLXI. 
 

 THE 
 
 PREFACE 
 
 ^^^^HAT .the effence of Chrif- 
 f^^0^k',^{l tianity, as a ftheme of pjrace 
 OA^ T %S-^' adapted to form mankind for 
 f^lmf>^.^^s ^,- nappinels, conlilts not lo much 
 ILS^LJ'^'^^^ ^" right Knowledge as m a 
 right Temper and Pradlice, 
 is a Sentiment fo plain and obvious, that 'tis 
 not a liftle ftrange it fhould fo generally 
 efcape the obfervation of Chriftlans : or that 
 when obferv'd, it iliould fo rarely engage 
 their attention. To a want of this, I con- 
 ceive, is chiefly owing that wide diverfity 
 of principles and purfuits, which we difcern 
 among the feveral forts of Chriftlans, who 
 all profefs to be conduded by the fame in- 
 fallible Rule of Faith and Manners. 
 
 A 2 A clofe 
 
iv The P R E F A C E. 
 
 A clofe and jfleady application of the mind 
 to the original Defign of the chriftian Infti- 
 tution (the perfecftion and happinefs of our 
 nature) and the fubfervience of all its prin.- 
 ciples and precepts to that Delign, in a way 
 fuitable to the circuniilances of deprav'd and 
 imperfect Beings ; I fay, a clofe and con- 
 ftant attention to this, would, I believe, in a 
 good meafure prevent thofe exorbitant 
 excurfions and wild conceits, which per- 
 fons of a different tin(5i:ure and turn arp 
 too apt to indulge ; not lefs at the expence of 
 their own underftanding, than to the difho^ 
 nour of Chriflianity and its blefled Author. 
 For fure it reflecfls no great honour on a 
 man's Judgment, to give the reins to a warm 
 and hafty Imagination, in affairs of the moil 
 important concern, and where a Miftake is 
 extremely dangerous : and that without the 
 leaft apparent apprehenfion of being led 
 wrong by fuch a Guide. ■ 
 
 But there is nothing of Myftery in all 
 * this. For an uncorrected Imagination al- 
 ways affumes the privilege of being fole 
 Judge of its own fentiments and proceed- 
 ing's. And her Judgment is no lefs confi- 
 dejit, than her Conduct precipitant. Which 
 
 ac^ 
 
The PREFACE. 
 
 accounts for that trite but juft Obfervation, 
 
 * that they who are moft miflaken are com- 
 
 * monly moft aflur'd ; and leaft able to bear 
 
 * the liberty which others take to difpute or 
 ' cdntradid: their Decifions.' 
 
 A man of this fanguine make, I believe, 
 Would of all others be thought the lead 
 qualified for the Chair in any fociety ; much 
 lefs where the fubjeds of Debate are mat- 
 ters of the highefl importance, and require 
 the moft calm and accurate Difcuflion : and 
 whenever a Writer is pleas'd to afTume it 
 (as moft Writers are apt to do) he ought 
 however, if it be only to conciliate the re- 
 fpedl due to his place, to preferve the exter- 
 nal decorum, modefty and moderation of a 
 Chair-man. 
 
 It is to be fear'd that the productions of 
 Ibme of our religious Writers, by too much 
 indulging their native warmth in fupport of 
 their favourite Sentiments, are more fitted 
 to make and eftablifli Infidels than Chrif- 
 tians. And it is really a melancholy confide- 
 ration, that not only the fons of Bigottry and 
 Ignorance, by fathering their moll abfurd 
 notions on the chriftian Revelation, but men 
 of fenfe and learning, by ftripping it of feme 
 A3 of 
 
Vi The PREFACE. 
 
 of its mofl eflential excellences, fliould fo 
 inadvertently disfigure the- religion they 
 mean to defend : and by paring off its fuper- 
 fluities with too hafty a hand, wound it to 
 the quick. 
 
 By crouding too much fail, when the 
 Ballall: is light, men are in danger of run- 
 ning upon the (helves, and of making fhip- 
 wreck of their Faith, Judgment, and Cha- 
 rity. 
 
 If we prefume to differ from a man of 
 this complexion, who is incapable of Self- 
 diffidence, he will, without the leaft com- 
 paffion to our prejudices, immediately pro- 
 nounce us SIi??J Believers (a)y who abjiirdly 
 mifapply the holy Scriptures {Ji) : whilfl he 
 is all the while entirely unconfcious that he 
 Ihnds in any need of that candor which he 
 denies to others. 
 
 The Author of a late celebrated perform- 
 ance, who attempts to revive the long ex- 
 ploded Notion of Ea?'dijanes and Origen *, 
 itells us abfoluiely, that there is Jio fuch ex- 
 prejjion to be found in any of the Writers of 
 
 the 
 
 {a) Bgurtis Difcourles, Vol. I. p. 2S2.. 
 
 {b) I'd. p. 278, 
 
 * See the Hiil. of the Apoftles Cfeed, p. 399, &c. 
 
The PREFACE. 
 
 the new 'Teflaincfity as a RefurreBion of the 
 Body, or of the Fiefh (c). How then muft 
 we underftand the Apoftle, i Cor. xv. 53 ? 
 this corruptible (to (pBoc^rov t^to) frui/i put en 
 incorruption ; and this mortal {ro Bvvircv tuto) 
 mi ft put 071 immortality. And ver. 44. // is 
 fown a natural Body ; it is raifed a fpi ritual 
 Body. But if thefe exprefiions be not thought 
 fufficiently flrong, there is another place 
 wherein the Apoflle afTerts what this Gen- 
 tleman denies, in the moft plain and abfo- 
 lute terms that can be. It is i?cw. viii. 11. 
 If the fpirit of him that raifd up "Jefusfroin 
 the dead ditell in you, he that raifed up Chrift 
 from the dead (^^cooTToiTjcrei zizi rex, Bvvjrcc (roo^zocrcc 
 
 VfJLUy) SHALL MAKE EVEN YOUR BEAdEo- 
 
 DiES LIVE. — How could our author then 
 fo peremptorily affert, that there is no such 
 exprejjion in any of the Writers of the neiv 
 Teftament, as a Refurrcdlion of the Body or 
 oftheFleJhf 
 
 A wife man, to be fure, will never em- 
 brace the opinions that are commonly re- 
 ceiv'd, purely becaufe they are fo j how- 
 ever, he will take care that in the hurry of 
 A 4 hi? 
 
 \c) Btiurns Difcourfes, Advertifement, p. xxx. 
 
 VU 
 
viii The P R E F A C E. 
 
 his Zeal to depart from theriij he does not 
 leave Scripture behind him. 
 
 Again, this Author tells us (V. I. p. 352.) 
 that the Reformatim of mankind in this worlds 
 is not reprejenfed in the writings of the new 
 *Tefiamenty as being the principal end and de- 
 fign cf cur SiToiours Enterprize. — And yet 
 the Apcflle john tells us, that^or this pur- 
 pofe the Son of GO D was manifejied^ that he 
 might defiroy the works cf the Devil (i John 
 iii. 8.) and that he was manifefted to take 
 away our fns (ver. 5.) And the Apoftle 
 Peter, that Chriil: his own f If bare our fins in 
 his own Body on the tree 5 that we being dead 
 tofm, fkould live unto right eoifnefs ( i Pet. ii. 
 24.) — And the Apoflle Paul, that the Grace 
 cfGOD (or the Gofpel) which bringeth fal- 
 vation to all men [a-corvjoiog Trucnv av^guTroig) 
 hath appear d', teaching us that denying tin- 
 godlinefs and worldly lufts, we Ooould live fo- 
 berly, rightecufly, and godly in this prefent 
 world. And that Chrifl gave himfelf for iis^ 
 that he might redeem us from all Iniquity j 
 and purify unto hi?nfelf a peculiar people, zea- 
 lous of good works, (Tit. ii. J I, 12.) Which 
 declarations of thele infpired Penmen, with 
 many others to the fame purpofe, I am ex- 
 tremely 
 
The PREFACE. ix 
 
 tremely at a lofs to reconcile with this Pro- 
 pofition J that the Reformation of mankind in 
 this world J is not reprefented in the writings 
 of the new Teftamenty as being the priiicipal 
 end and defign of our Saviour s Enterprize, 
 
 But this Writer lays us under another diffi- 
 culty : and that is, not only to reconcile him 
 to fcripture, but to reconcile him to him- 
 felf, — In the firft paragraph of his Adver- 
 tifement to the Reader^ he tells us that the 
 writers of the new T eft anient always mean 
 by the term ocvoc^ocing or RefurreBion^ a refto- 
 ration to life -, or that operation or event, by 
 which the perfon who dies pafjes from death to 
 life. — Well, let us fuppofe this to be true. — 
 But he tells us afterwards, (Vol. I. p. 274.) 
 that the term RefurreBion in Scripture al- 
 ways means a future ftate. — What muft 
 we do now ? T^he aSlion or operation of paf- 
 fingfrom death to life, and the future ftate 
 in which the foul exifts, after this adion of 
 paffing from death to life, are plainly two 
 different Ideas. But if the fcripture by the 
 word uvocgocariq always means the former, 
 how can ir, always mean the latter ? lo vice 
 versa. Both thefe propofitions cannot be 
 true. But many of his Headers, I believe, 
 
 know 
 
The PREFACE. 
 
 know them both to be falfe. And that the 
 word ciifotg'ua-ig is ufed by the writers of the 
 new Teftament, fomedmes in one of thofe 
 
 fenfes and fometimes in the other. The 
 
 former, viz. the aClion of pajjingfrom death 
 ttnto life, is without doubt the moft common 
 fenle j and that in which the word' Rejur- 
 redlion is us'd by the Apoftle Faul, i (jjr. xv. 
 But in the latter fcnfe, in which it denotes 
 xhQ future fate in general, or the ftate of the 
 foul after death, it is no Icfs evidently us'd 
 in other places, e. g. Mat. xxii. 28. There^ 
 for e in the RefurreBion (gj/ tvi av uvugaasi) i. e. 
 in the future ftate, ivhoje wife jhall fhe be of 
 the feven f So in our Saviour's Anfwer to 
 this Cavil of the Sadducees, ver. 30. (iv ttj 
 avccg-Kcret) in the RefiirreBiony or future ft ate, 
 they neither marry, nor are given in marriage. 
 And that our Lord here intended by the 
 word (ai/«5-a(r<?) to denote ^t future fate in 
 general, or the future ftate of the BlefTed in 
 particular, appears from the Axgument he 
 makes ufe of to prove the reality of that (late 
 againft the Sadducees, who denied it. Ver. 
 31, 32. But as touching the RefurreEiion of 
 the dead (or a flate of exiftence after death) 
 have 'you not read that rJjich ivas fpoken 
 
 unto 
 
The P R E F A C E. xi 
 
 unto y^ by GO D^ fiy^^^g^ I ^^^ ike GOD 
 of Abraham J and the GO D of Ifaac^ and the 
 GOD of Jacob ; GOD is not the GOD of 
 
 the dead, but of the living. And therefore 
 Abraham, Ifaac and Jacob are now living, 
 or exifting in another ftate. Nor fhall we 
 find it an eafy matter to prove our Saviour's 
 reafoning to be clear and conclufive againft 
 the Saddiicees, if we take the word {ocuocg-xa-ig) 
 in any other fenfe. 
 
 Again, he tells us (Vol. I. p. 351.) that 
 in reality a general reformation of mankind^ 
 in any high degree, feems to be impraBlcable 
 by any means whatfoever. — And yet in a few 
 pages after, (p. 362.) he fays, We have in-- 
 deed ground to hope, that the Gofpel will have 
 in fome future ages, more extenfive and bene- 
 ficial effeSis, than it hath hitherto obtained ; 
 becaufe the fame fpirit of prophecy which pre- 
 diBed, info flrong and remarkable terms, the 
 infatuation, corruption andfiavery of the chri- 
 /iian nations, hath foretold alfo as clearly their 
 Deliverance and Reformation: a Rejor- 1 
 7?iation which hath already taken place in a 
 confiderable degree in fome nations, as we have 
 the happinefs to experience : and all wife chin- 
 (iians are waitifig the conduB of Providence, 
 
 in 
 
xii The P R E F A C E, 
 
 in order to the accompUfiment sf the whole y in 
 a iini'verfal change of the chriftian worlds and 
 the Conversion of the Jews and other na- 
 tions : attd this will be in a ry.ligioijs fenfe, 
 the Kingdom and Glory of our Saviour on 
 earth. — Sure, then, a general reformation of 
 mankind^ in a high degree^ is not iinpraSii- 
 
 Cable BY ANY MEANS WHATSOEVER. 
 
 I am not writing a critique upon this Au- 
 thor ; or I would animadvert upon his ex- 
 traordinary definition of a Miracle : which, 
 he fays, is in other words j a manijef effedi and 
 demonftration of the power and providence of 
 GOD (d). Which makes every thing we 
 fee a Miracle. — And his definition o^ Anti- 
 chrift : to which he tells us the title of 
 Chriffs vicar or fubftitute on earth exactly 
 anfwers {e). 
 
 I have nothing to do here with the pecu- 
 liarities of Mr. B — V theological tenets : but 
 am inclin'd to think that fuch marks of Te- 
 merity and Precipitance, will be no advan- 
 tage to him in making Profelytes \ efpecially 
 among thinking, folid and judicious Rea- 
 ders. 
 
 Thefe 
 
 {d) Vol. II. p. 17. 
 \e) Vol. I. p. 346. 
 
The PREFACE. 
 
 Thefe fhort ftri^tures are by no means 
 intended to give the leaft offence to this in- 
 genious Writer j to many of whofe fenti- 
 ments I moft heartily fubfcribe i and to none 
 more freely, than to that excellent and judi- 
 cious Obfervation of his — that How much 
 foever per Jons 7iiay afcribe to their own enlar- 
 ged under jtandh.gs^ and fupertority of mind to 
 ^vulgar cuftcms and prejudices -j yet in fa5i it 
 is the fame littleness of mind and pre- 
 cipitance OF TEMPER, the fame want of 
 attention, and of an impartial and 
 COMPREHENSIVE judgment, which dijpofes 
 men to reje£i or defpije what is true and ife- 
 fid^ as to embrace what is faJfe and hurtfd : 
 and it is equally the part of evc?y honeft and 
 judicious perfony to fupport the true priti- 
 ciples of Religion and the rational V/orfiip of 
 GOD, as to rejeB the extravagatices of Cre- 
 dulity and Superjtition (g). 
 
 But while feme are lopping off the main 
 ^ranches of Chriflianity, others are llriking 
 at its Recti by depreciating moral virtue 
 and good works, and fubftituting in their 
 room that Faith which without them is dead : 
 
 cr 
 
 {gj Bcurnh Dlfcourfes, is'c. Vol. II. p. 126, 127, 
 
 XIU 
 
xiv The P P^ E F A C E. 
 
 or by flrenuoully infixing on our total In- 
 ability to perform them, or the danger of 
 trufting to them. While others pay a grea- 
 ter regard to the Leaves of a fair profeflion 
 and an outward fhow of fandtity, than to the 
 fubftantial Fruits of a holy Life. 
 
 The good fenfe and learning of fome in 
 the latitudinarian way, confirm their friends 
 in thatj while the ferious temper and piety 
 of others in the narrow and rigid fcheme, 
 render their followers inflexible in this. — 
 Alas, that good fenfe and ferioufnefs, learn- 
 ing and piety, chanty and orthodoxy, fhould 
 ever be feparated ! or that when feparated, 
 fhould le proftituted to fuch unworthy 
 ends ! — O, when will a wrong Zeal ceafe 
 to miflead fome of the beft minds into the 
 moft dangerous extremes ! — Never, till that 
 Zeal \ e corred:ed by Grr.ce and Wifdom ; 
 and the foundation of Religion be laid in 
 IJ.ur.ilify^ and the true Knoivkdge of GOD 
 Gnd ctajehes. 
 
 * It is much to be delir'd, faid the late 
 * pious and ingenious Mr. Hervey^ (fpeak- 
 ing of a well meaning and moft fioiis man, 
 but in one particular very injudicious ; ' it is 
 ^ much to be defir'd, fays he) that religious 
 
 * per- 
 
The PREFACE. jcv 
 
 * perfons may have Wifdcm with their Zeal ; 
 
 * Eyes i?2 their Wn^gs : that as far as is con- 
 
 * iiftent with the exercife of Integrity, and 
 
 * difcharge of Duty, we may give no offence^ 
 
 * neither to the yeu\ Tier to the Greek, nor to 
 
 * the church of GOD (K>), 
 
 I don't mean by this Quotation any ob- 
 lique Retort on that worthy Author, whom 
 I much admire. For though fome of his 
 peculiar fentiments may be verging to an 
 indefenfible extreme, and have a worfe ten- 
 dency than he apprehended, yet he has a 
 right to all our Candor, who was himfelf fo 
 bright a pattern of it. And his unafFecSted 
 Humility, Modefty, and Piety, will contri- 
 bute no lefs than his native Elegance, fine 
 Imagination, and polite Learning, to rank 
 him among the mod ufeful and amiable 
 Writers. Of the former of which Quali- 
 ties, we have a flriking fpecimen in one of 
 his Letters : where fpeaking of a new edi- 
 tion of his Dialogues between T^heron and 
 Afpajio, he fays to his friend — ' If they re~ 
 '■ cede a Hair's Breadth from the unerring 
 
 * Standard, if they differ one jot or tittle 
 •^' from G o d's holy Word j in that jot or 
 
 ' tittle, 
 
 {h) See his Letters, VoL II, Letter 31. 
 
xvi The PREFACE. 
 
 ' tittle, I moft earneftly wifh, the world may 
 ' not receive them; and that I my felf may 
 ' have Grace to retrad them.' Vol. II. Let- 
 ter 55.- Again, * O my dear Friend, 
 
 * what need have we for Prayer, to be gui- 
 
 * ded aright amidft fo many different opi- 
 ^ nions ! even of great and good men. ^r- 
 ' fm'mus, Cahin, Baxter y all excellent men 
 
 * in their way ! yet how divided in their no- 
 
 * tions ! — God of his unerring Wifdom 
 
 * aflift us in all our Determinations ! God 
 
 * of his infinite Mercy defend us from aU 
 ' error ! ' Id. Vol. II. Let. 129. 
 
 I have always thought that the beft way 
 to moderate the Zeal of Chriftians for their 
 feveral party dillindions, is to divert it : and 
 to recall their attention to the acknowledged 
 importance of thofe undifputed principles, 
 without the practical influence of which no 
 man can be a chriftian indeed : and all the 
 good fenfe, and all the orthodoxy in the 
 world, will avail nothing. And herein I am 
 fupported by an authority which every 
 chriflian owns to be infallible. 
 
 O, did deep Humility, divine Love, fer- 
 vent Faith, and heart- felt Charity, (the re- 
 fpedive fources of all the human, divine, 
 
 chrif- 
 
The PREFACE. 
 
 chrijliajt, Sindfodai Virtues) but once fhed 
 their heavenly Influence in our fouls ; how 
 foon fhould we learn to defpife {argidias 
 illas et minntias theologicas) that light chaff 
 of myftic or minute fubtletles in divinity, 
 which fome are fo fond of 5 and to bend all 
 our care and eflfcrts, in dependance on Di- 
 vine Grace, to cultivate in our felves thofe 
 holy difpofitions, which conflitute all our 
 Happinefs, both in this world and for ever ! 
 
 To contribute fomewhat to this great end, 
 I have once more cafl: in my mite : as what 
 I judg'd to be the greateft piece of fcrvice 
 (by the BlefTing of G o d) I am capable of 
 doing the Caufe and Gofpel of Chrifl, whilfl 
 I live. 
 
 And if I have done any fort of Jullice to 
 my Subjects, in endeavouring to delineate 
 the feveral parts of the Chriftian Temper, 
 the Reader, upon a ferious, and candid pe- 
 rufal of the whole, I believe v/ill not fail to 
 draw thefe two conclufions, 'viz. that the 
 perfon in whofe heart thefe various virtues 
 continue to have their reigning influence, 
 muft be for ever happy. - And the Religion 
 that fo fervently enforces thefe holy and 
 exalted principles, muil be Divine. 
 
 Vol. I. b If 
 
 xvu 
 
xviii The P R E F A C E. 
 
 If it be afk'd, why I chufe to tread in fo 
 beaten a path y and refume thofe Subjects 
 which have already been fo well manag'd 
 and even exhaufted by others j and on which 
 it cannot be fuppofed I can fay any thing 
 72CW. I anfwer, — that fince the revival of 
 letters every Subject in the whole Cyclopadia 
 has been fo thoroughly canvafs'd, that were 
 none permitted to write, but thofe who had 
 fomething Jiew to produce, the Prefs would 
 be open to almoft none but Journalifts, Tra- 
 vellers, Biographers, and the Fellows of 
 the Royal Society. And yet I have known 
 fome, v.'ith a true Athenian Tafte, cenfure 
 even a piece on Divinity, purely becaufe 
 there was nothing 77ew in it. But ferious 
 Chriilians, I believe, deiire to read Sermons 
 v/ith the fame view with which they come 
 to hear them : not fo much to be inform'd 
 of what they did not know, as to be remind- 
 ed of, and imprefs'd with, the Importance 
 of what they are too apt to forget. 
 
 Far be it from me to depreciate thofe 
 worthv Writers who have gone before me 
 in the track oi Chrijii an Morals : v/ithwhom 
 1 have no pretence to a competition. How- 
 ever I cannot but think, that in ^^eneral their 
 
 Plan 
 
The PREFACE. 
 Plan hath been too much coniin'd, or their 
 Scheme not regularly digefled, or their Dif- 
 quifitions too abflradted, or the moral Obli- 
 gations not prefented in that light, nor urg'd 
 with that force, that was requifite to com- 
 mand the attention and imprefs the hearts 
 of common Chriftians. Which I have en- 
 deavour'd to keep in view throughout this 
 Work. 
 
 Thefe Sermons are chiefly intended for 
 the ufe of Families, as a Sequel to the Lords 
 Day Evening Entertainment : I thought 
 proper therefore to affix to each of them 
 (as I did to thofe of a preceding Volume) 
 a fuitable Hymn ; extracted moftly from 
 fome of our Poets who have confecrated the 
 Mufe to the fervice of Religion : with a view 
 to encourage thofe who read them in their 
 Families, to introduce Pfalmody into their 
 focial Worfhip ; and to facilitate that de- 
 lightful Duty to thofe who pracftife it. 
 
 The funeral Difcourfe for the late King- 
 was never deiign'd for publick View. But by 
 the repeated inftances of fevcral who heard 
 it preach'd, I was determin'd at length to 
 b z annex 
 
 XIX 
 
XX 
 
 The PREFACE. 
 
 annex it to this CoUedlioii : notwithftanding 
 fo many better on the fame occafion have 
 appear'd before it. That it comes out fo 
 unfeafonably late, is owing to the unexped;- 
 ed Delay of the Prefs. 
 
 Finally, that thefe plain and pradlical 
 Difcourfes may be a means to awaken and 
 fix the attention of all who read them, to 
 the undoubted importance of their feveral 
 Subjedls, to form the folid and confident 
 Chriftian, was the fincere Intention, and 
 that God would pleafe to blefs them to this 
 end, is thg earneft prayer of the Author, 
 
 THE 
 
THE 
 
 CONTENTS. 
 
 I. The Human Virtues. 
 
 SERMON I. 
 Of Humility. 
 
 I Pet. v. 5-. 
 •he ye clgthed with Humility, 
 
 SERMON II. 
 Of Contentment. 
 
 Page I 
 
 H E B. xiii. 5. 
 
 - Be content with fiich things as ye have ; 
 
 for he hath f aid y I will never leave thee, 
 
 nor forfake thee. 28 
 
 S E R. 
 
The C O N T E N T S. 
 
 SERMON III, 
 Of Patience. 
 
 James i. 4. 
 
 But Jet patience have her perfeB work -, thdt 
 ye may be perfeSl and entire^ wanting no^ 
 thing. ^$ 
 
 SERMON IV. 
 Of Prudence. 
 
 P R o V. xiv. 1 5. 
 '^prudent man looketh well to his going. 79 
 
 SERMON V. 
 Of Chriftian Fortitude. 
 
 I Cor. xvi. 13. 
 
 Watch ye^ /Ia?idfajl in the faith ^ quit you like 
 meny bejirong. ic6 
 
 SERMON VL 
 Of Self-Government. 
 
 P R o V. vi. 23. 
 
 Keep thy heart with all diligence, 1 3 x 
 
The CONTENTS. 
 
 2. The Divine Virtues. 
 
 SERMON VII. 
 
 The Knowledge of G o d the firft principle 
 of Piety. 
 
 John xvii. 3. 
 
 And this is life eternal that they might know 
 thee^ the only true God, and Jefus Chrijl 
 whom thou hajlfent, 1 54 
 
 SERMON VIII. 
 
 Our Love to God. 
 
 Mat. xxii. 37. 
 
 «— - "Thoufialt love the Lord thy God with 
 all thy heart, and with all thy foul^ and 
 with all thy mind, 1 79 
 
 SERMON IX. 
 
 The Fear of God, 
 
 Gen. xlii. 18. 
 I fear GOD. 201 
 
 SERMON X. 
 
 Of Truft in God. 
 
 P R o V. iii. 5". 
 
 Ttrujl in the L O R D with all thine heart ^ 
 
 and lean not imto thine oivn underftanding. 
 
The CONTENTS. 
 
 SERMON XI. 
 
 Of living to the Will of God. 
 I Pe T. iv. 2. 
 
 ■ that he Jhould no longer live the reft of his 
 time in the fiefh to the lufts of men, but to 
 the will of GO D. 247 
 
 SERMON XII. 
 Of Communion with God. 
 
 I John i. 3. 
 
 - our fellowfhip is with the Father, and 
 with his Son JESUS CHR IS T. 27 1 
 
 ERRATA. 
 
 Page 6, line 9, for 'vuhence^ read hence. P. 56, 1. 7, for 
 confidered, r. confider. P. 58, 1. I, iox proceeded, r. proceed. 
 P. 61, 1. 7 from the bottom, Aftermtc^, r. as. P. 1 33. 1, g. 
 nkex/oo?7y r. a?. 
 
 SERMON 
 
SERMON I. 
 
 Of Humility. 
 
 i P E T. V. 5. 
 
 „— Bejye clothed with Humility, 
 
 ?P^^#t^ I G H T Faith, rlo-ht Temper, Serm: 
 jfes^T. ^% and right Pradice, compleat the 
 
 I. 
 
 1^-S\^^1 Chrlftian. The firftcoiDprehends ^-'"^^ 
 ^^ • what v/e are to believe j the next, 
 what we are to he -, the laft, what we arq 
 to do, 
 
 Tho' the firft be fubfervient to the two 
 laft, yet it may confiil without them. A 
 man may have very found Sentiments of 
 Rehgion, and yet betray an unchriftian tem- 
 per, and lead an ungodly Life* 
 
 Vol. I. 
 
 B 
 
 The 
 
Of Humility, 
 
 The Temper and Piadtice of a chriftian 
 confifl: in the regular and uniform exercife 
 of all the hiiman^ divi?ie, chrijiian and focial 
 Virtues -, under the influence of chriftian 
 principles : or in a fteady pradical regard to 
 all the Duties we owe to ourfelves, to God, 
 to our Redeemer, and to our Fellow-crea- 
 tures. 
 
 The deflgn of the following difcourfes, is 
 to explain and recommend the feveral chrif- 
 tian virtues compriz'd under each of thefe 
 heads 3 in order to give you a diftindt view 
 and brief fcheme of chrifiian Morals. 
 
 The firft Clafs contains the Human Vir-- 
 tues J or the duties we owe to our felves. 
 
 And of thefe, and indeed of all the vir- 
 tues that form the chriftian Life and Tem- 
 per, Humility is the chief: the firfl: round of 
 that Ladder by which the Soul afcends to 
 God. Humi'ity is the Eafis on which all 
 the other virtues are built ; and without 
 which they cannot fubiifl. It is therefore 
 mcft fit we fhould begin with this. 
 
 And in dilcourfing upon thiS fundamental 
 principle of practical Chrillianity, I propofe^ 
 
 L To fhew you what it is. 
 
Of Humility. 3 
 
 II. I fhall offer to your confideration fome SermJ 
 general Refle«5^ions teruiing nvjre par- I- 
 ticularly to illufa'ate it't. true nature and ' ^'"^^ 
 excellence. 
 
 III, Coiifider the peculiar fruirs and ad- 
 vantages that t rife from it. And 
 
 LaJIIyy Shew you how to attain it. 
 
 I. I am to fliew you what this Virtue of 
 Humih'ty is. 
 
 Humility is a lowlinefs of m/W, founded 
 on a confcious lenfc of our own uiiperfec- 
 tionSj guiit and wants. So the original word 
 {ro(,7rzivo(p^ucruvvi) properly fignif.es, and fo it 
 is rendci'd^ Phil. ii. 3. In ioivIi?7efs of mind 
 let each e/leem other better than himfef, Eph. 
 iv. 2. Walk worthy cf the vocatio7i where- 
 with yoii are called:, with all Lowlintfs 
 and Meehiefs. h\ both which places thos^ 
 Greek word is the fame with that which in 
 the text is tranllated Humility. - 
 
 Humility then is Lowly-mindednefs : as 
 Pride is High-mindednefs. 
 
 But let it be remember'd, that this notion 
 
 of humility infers nothing mean, ab'cd and 
 
 fervile. There is a v>'ide difference betv^een 
 
 a Lowlinefs and a Littknefs of mind ; for 
 
 B 2 chriflian 
 
Of Humility, 
 
 chriflian humility is the trueft magnani- 
 mity : tho' it hes low, it looks high : and 
 is not only confident with, but conducive 
 to, the nobleft elevation of fentiment. It 
 iliews an uncommon Greatnefs of mind, 
 folid fenfe, and a found underftanding : and 
 fets but little Value upon thofe accidental 
 and contingent advantages of Fortune, Fame, 
 Birth, Beauty, Power and worldly Influence, 
 which httle minds are fo full and fond of. 
 
 11. I proceed now to lay before you fome 
 general obfervations that tend to illuftrate 
 more particularly the true nature and excel- 
 lence of this chriflian virtue. 
 
 I . It is a Document peculiar to the School 
 of Chrift ; and not to be found (as I re- 
 member) in any l)'f]:em of mere pagan mo- 
 rals. * 
 
 Whether this virtue of Humility was dif- 
 coverable to the philofophic world by the 
 
 mere 
 
 * Which fhews the great defefl of that kind of morality. 
 The Stoics were fo far from difcovering the leall notice of it, 
 that no fet of men were more afiiiming, or ever betray 'd 
 more ridiculous Vanity: calling their wife man felf fuffi- 
 cient, equal to the Gods ; nay, fuperior to them ; fince 
 they were virtuous out of neceffity, he out of choice. A% 
 
 to 
 
Of Humility, 
 mere light of unafTifted reafon, I will not 
 pretend to fay; but 'tis very evident that that 
 pride of fcience, fo natural to weak and un- 
 inhghten'd minds, prevented them from dif- 
 cerning it. 
 
 2. It is theory? Leffon that is taught in 
 the Schorl of Chrift, the firft rudiment of 
 Chrjftian Knowledge : the firft thing to be 
 learn'd in order to be a Chriftian ; as the 
 knowledge of letters, is in order to be a 
 fcholar : which is not more neceffary to the 
 acquifition of fcience, than Humility is to a 
 right Relip-ious charader. And therefore it 
 was one of the firft things recommended by 
 our Saviour tohis Difciples : which he taught 
 them by the Emblem of a Child that he 
 fet before them ; declaring, that unlefs they 
 difcover'd the fame meek, humble, teach- 
 able, tr-dable, unprejudic'd anddifpaffionate 
 temper which they faw in that Infant, they 
 were not fit to become his Difciples (^) : 
 B 3 and 
 
 to Socrates Indeed, there was fome appearance of Humility 
 in his declaring that he kjieiv nothitig ; if it proceeded not 
 from an affedlation of being efteem'd wifer than all other 
 men on that very account ; or from a view to expofe the 
 vanity and prefumption of the Dogmatilts more effedually 
 
 thereby. 
 
 [a] Matt, xviii. 3. 
 
6 Of Humility. 
 
 Serm. and that whoever difcover'd moil of that 
 I. temper iliould iland highefl in his Ef- 
 
 ^"^^ ' fleem [b). 
 
 And 'tis \ylth great reafon that this is re- 
 quir'd as the firft qualilication of Difciples, 
 becaufe nothing is a greater fpiir to diligence 
 thau a ferfe rf Ignorance, or a greater hin- 
 drance to pionciencv than a conceit of Know- 
 ledge. An<". whence u is that many who pre- 
 tend to f? fi.oerior penetraion into the true 
 nature cj -i.c C ;fl:ian Dodrines, hio'-cj no- 
 thing vet as they ought to know _c) -, and while 
 the} imagine they are lit to be T^e ackers of 
 others ha'vc need that onejlmild teach thefn a- 
 gain what he 'he firjl -principles oj the Oracles 
 of God {d) J icho think themfehes to be feme- 
 thing, when they are nothing (e^ j and defiring 
 to be teachers of 4 he Qofpel, under ft and neither 
 ivhat they fay, nor 'whereof they affirm (f) ; 
 hit being proud, know nothing ; but doating 
 
 , iiQOUt ^eftions and Strife of words ig). 
 
 3. Tho' Humility is the moil lowly, 'tis 
 the moli: lovely of the Chriftian Virtues, and 
 throws an amiable Luilre on all the reft. 
 
 'Tis 
 
 [h) Matt, xvlii. 4. [c] i Cor. vili. 2. {d) Hcb. v. 12. 
 (•) Gal. vi.' 3. (/) I Tim. i. 7. \£) i Tim. vi. i^r 
 
Of Humility, 
 
 ^Tis in the chriftian Life the fame as the 
 well difpofcd fhades in a Picture, which fet 
 it off to advantage 3 apd tho' they are not 
 flriking of themfelves, yet give an inexpref- 
 lible Beauty to the whole Piece. There is 
 no Virtue that fooner attrads the regaid of 
 the wife and good, or that is more agreeable 
 to all. Modefly with little merit renders a 
 man belov'd and efteem'd, while the highefl 
 attainments with a haughty heart are uni- 
 verfally difguftful and odious. 
 
 4. Humility is always attended with her 
 fifler Grace, MeekncJ's ; with whom (he 
 walks hand in hand, preceded by Wifdom, 
 and followed by her genuine off-fpring, Pa- 
 tience, Peace, Contentment and Gratitude. 
 Thefe two lifter Graces indeed are fo much 
 alike that they are not eafily to be diftin- 
 guilh'd, the one from the other, unlefs they 
 are feen together, or carefully compared with 
 their oppolites. Humihty is oppos'd to pride, 
 Meeknefs to paffion ; the one fupports us 
 under the afdiding hand of God, the other 
 keeps us calm under the Provocations we 
 meet with from men. Humility difpofes us 
 to bear with patience the forrows we fuffer ; 
 and Meeknefs to forgive the Injiiries we 
 B 4 receive. 
 
Of Humilky* 
 
 receive. They are both of the fame fweet, 
 amiable and gentle difpofition ; but in the 
 one it flows from a confcioufnefs of it's own 
 Infirmities j in the other, from benevolence 
 and Love : thq^ one refults from felf- ac- 
 quaintance, the other from fervent and uni- 
 verfal Charity ; and both ftand in need of 
 Wifdom to condud them to their proper 
 Obieds ; and of Prudence to regulate their 
 Exercife. 
 
 5. Humility, like all other Virtues, has 
 its counterfeits. That which is moll com- 
 monly taken for it is falfe modefty : from 
 which therefore we fliould be the more 
 careful to diftinguifh it. Flumility is no ene- 
 my to a juft and laudable Ambition \ a falfe 
 Modefly is often a friend to a low and cul- 
 pable one. The former with all its lowlinefs 
 cannot condefcend to any thing mean or 
 linworthy ; the latter with all it's creeping 
 Avili feek to rife by Diffimulation and Flat- 
 tery. The one complies only when it fhould, 
 the other often does fo when it fliould not. 
 The one refifts the influence of bad cuflioms 
 with dignity and firmnefs, the other fubmits 
 to them for want of power to oppole them. 
 
 In 
 
Of Humility, 
 
 In a word, the one is a virtuous Habit, the 
 other a faulty Temper. 
 
 Sometimes a fallen referv'd fpirit with 
 neglected mien and fordid attire may pafs 
 for Humihty : but this lowly Virtue, guided 
 by Decorum, may in certain circumftances 
 appear in elegant array, while Pride is often 
 feen in Rags. 
 
 Neither is sn abjecfl cringing, daftardly 
 fpirit, Humility. They are both inoffenfive 
 and condefcending : but the former is ex- 
 cited and influenc'd by the fear of men, the 
 latter by the fear of God. 
 
 Good nature and politenefs join'd, bear 
 the nearefl refemblance to this Virtue : but 
 the former is only a happy Inftind;, the lat- 
 ter an artificial Condefceniion. 
 
 And 'tis for want of diflinguilhiing It, from 
 thefe its counterfeits, that the true nature 
 and excellence of this Virtue are fo little un- 
 derilood, and fo generally difregarded. 
 
 But who would imagine that that which 
 of -all things in the world is mofl contrary 
 to it, fliould affed: to pafs for it ? and that 
 pride itfelf fhould affume the air and garb 
 of Humility r yet fo it fometimes happens. 
 The proud man can defcend on certain oc- 
 
 cafions 
 
lo ' Of Hn77tility, 
 
 cafions to put on the appearance of this Vir- 
 tue ; either from an ambition of that refpecft 
 that is univei-fally paid it, or from an ex- 
 toited reverence of that excellence which he 
 cannot imitate. 
 
 But what appears fomething extraordi- 
 nary in this cafe is, that the artifice iliould 
 fucceed even after it is dete<fl:ed, and that he 
 who puts it on fhould be flill deem'd an 
 humble man ; but Jomewhat proud of his 
 Htimility. Which is httle lefs than a contra- 
 diction in terms : for an humble man can 
 po more be proud of his Humility, th m a 
 proud man can be humible for his pride. 
 True Humility can never produce any thing 
 fo contrary to its nature. A man may be 
 proud of the outward fliow and appearance 
 of Hum,ii;ty ; but if he had the thing itfelf, 
 he could no more be proud of it than he can 
 rejoice that he is giev d, or mourn that hq 
 is glad. Contraries, inftead of producing, 
 always deftroy each other. All thofe vile 
 and felf- reproaching expreifions which fome 
 fo liberally ule may proceed only from af- 
 fedatiun, or cuflom, or a latent vanity of 
 heart ; and are no more a fign of Humility 
 than Flattery is of Friendfhlp. Humility 
 
 fhewa 
 
Of HiimiUty, 
 fliews itfelf not in words, but in it's bchavi- 
 pur. But I proceed now 
 
 III. To lay before you fome of the pecu- 
 liar fruits and advantages that arife from 
 thiL chriflian virtue of Humility : which I 
 fhail briefly compare with the effects of 
 Pride as T proceed. And 
 
 i . Humility is the fourcc of Content- 
 ment, and the moft folid peace of mind. It 
 is the Chriflian's beft Defence againft the 
 Shafts of Envy and Defamation ; which, 
 through the advantage of his lowly fitua- 
 tion, fly moflily over his head, or elfe fall 
 harmlefs at his feet. Obloquy and Con- 
 tenipt, which fdng a p'-oud man to the 
 heart, give the humble Chrifl:ian no pain at 
 all. Popular applaufe was never his Am- 
 bition, and therefore the want of it is no 
 mortification ; and if inftead of it he meets 
 with Slander and Reproach, confcious of 
 his Integrity he commits himfelf and his 
 reputation to that God who knows his 
 heart, and judgcth righicrAtJly. If he hears 
 that any one has revil'd him, he is ready to 
 fay with the philcfopher, * had he known 
 \ me better he would have faid worfe things 
 
 ' of 
 
12 Of Humility. 
 
 Serm. ' of me than that;' or with the Apoflle 
 ^ • Paul J It is afmall thing to be judgd of marii 
 judgment^ he that judgeth me is the Lord. 
 
 The fierceft ftorms of adverlity blow over 
 him. Humility gives a pliancy to his mind, 
 which faves it by yielding to the force it 
 cannot refift. So the weak and bending 
 Reed weathers out the Tempeft that fells 
 the tali and ilurdy Oak. 
 
 The proud man feldom finds that refped: 
 and deference paid him which he thinks his 
 due, and therefore is fretful, diffatisfied and 
 peevifli : the humble man meets with more 
 of this than he knows he deferves, and 
 therefore is content, well-pltas'd and thank- 
 ful. For whatever ill nature there may be 
 in that pleafure which the world commonly 
 takes in mortifying a proud man, they have 
 ftill good nature enough left to give coun- 
 tenance to modeft and felf-diffident merit. 
 
 But under the affli(^l:ing vifitations of Pro- 
 vidence the difference between thefe two 
 chara<flers is moft apparent. The one looks 
 at nothing but fecond caufes, and lays all 
 / the blame upon the Inftruments of his Mif- 
 J fortune : the other (by whatever means his 
 trouble befell him) devoutly eyes the hand 
 
Of Humility, 
 of God in It, and fubmits to it. The one 
 by Impatience and Fretfulnefs doubles his 
 Burden ; the odier by a meek Relignation 
 takes oiF more than half the weight of it. 
 And finally, one comes out of his trouble 
 harden'd and unreel alm'd ; the other, foft- 
 ned and greatly improv'd in a pious, thank- 
 ful fpiric. 
 
 2. Humility puts the mind into the befl 
 difpofition it can be in, to acquire the moft 
 important Knowledge, and to improve that 
 which it has already attain'd. Nothing more 
 obftruds our progrefs in wifdom than Pride ; 
 nothing promotes it more than Humility. 
 A vain man is intent on difplaying the little 
 Knowledge he has ; a wife man on getting 
 more ; not with a view to make a parade of 
 it, but to improve himfelf by it : and there- 
 fore he is open to Inftrudion, from what- 
 ever quarter it comes, or by whatever means 
 convey'd. 
 
 The felf-emptying Soul is mod: recep- 
 tive of the Treafures of Divine Wifdom ; 
 whilft the mind that is full of itfclf, or of 
 the little Knowledge it has, excludes the 
 entrance of further Lldit and In/lruclion. 
 K?io%vledge (the Apoflle obfervcth) pnfeth 
 
Of Hu7mlity* 
 tip : that is, when lodg'd in a proud, un^ 
 fan(!^ified heart j but the poinancy of thofe 
 refledions which Humility fuggefts, pricks 
 the Bubble and fliews it's Emptinefs. 
 
 The vanity of Science, the confidence of 
 Error, the bad effeds of that Knowledge that 
 isfalfelyfo called^ and the difficulty of com- 
 ing at the Truth, would almoft difcourage 
 us from the profecution of it. * 
 
 But now Humility corrects all this : di- 
 rects us to the moft ufeful and fubftantial 
 Knowledge -, makes us cautious as well as 
 diligent in the profecution of it 3 modefl in 
 Our refearches, open to convidion, and wil- 
 ling to retract our Errors. 
 
 As no difpofition is more decent in Dif- 
 ciples, or more conducive to their proficien- 
 cy, it was therefore the firfl thing that Chrifl 
 requir'd of his : and propos'd himfelf to 
 them as their Pattern. Learn of me, for I am 
 meek and lowly . 
 
 Befides, the lowly heart is the Temple in 
 which the Spirit of God delights to dwell, 
 
 * ' We crowd about a little Spark, 
 
 * Learnedly labouring in the Dark ; 
 
 «■ Nevermore bold than when moft blind, 
 
 * And fafteil run, when Trutli's behind.' Baxter.' 
 
Of Hti7nility, i_5 
 
 as a Spirit of Illumination and Wifdom. Serm. 
 With that man (faith he) will I divell who is I- 
 of a broken and contrite [pi r it. The meek will '" ""^^ 
 he guide in judgment^ and the meek will he 
 teach his way {h). 
 
 3. Humility is a difpolition of mind that 
 is mod pleafing In the fight of God, and 
 never fails to fecure his Ipecial Favour. 
 W hi 1ft he refijleth the proud ^ he giveth grace 
 to the humble. Surely hejcorncth the fcornerSy 
 hut giveth grace to the lowly (i). And to the 
 fame purpofe fee that well known Promife, 
 Ifai. Ixvi. 1,2. Thus faith the Lord^ the Ilea- 
 'ven is my Throne j and the Earth is my foot - 
 flool, where is the houje that ye build unto 77ie i 
 and where is the place of my Refl ? for all thefe 
 things my hands made^ and all ihofe things 
 have been J faith the Lord 3 but to this man will 
 I look, even to him that is poor and of a con- 
 trite fpirity and that trembleth at my word. 
 
 4. Humility conciliates not only the~ fa- 
 vour of God, but the efleem of men : that 
 is, of all wife and good men, v/hofc eftcem 
 is worth our wilh. There is no cha- 
 radler in life more generally odious and dif- 
 
 "•uilinff 
 
 {h) Pfal. XXV. g. ( i ) Prov. iii. 34. 
 
i6 Of HtimiUty, 
 
 guftihg than that of a vain, high-minded, 
 felf-afTuming man. The proud hate him 
 as their Rival, and are iliock'd at that in- 
 decency of Temper and Condudt in him, 
 which they cannot fee in themfelves. The 
 wife and modeft fhun him ; not only becaufe 
 he always aims to fhine above them (for 
 that they can bear) but becaufe they are a- 
 fraid of being infulted by that pride and 
 petulance which holds their modefty in fo- 
 vereign contempt. The proud man is be- 
 iov'd by none, becaufe he is not willing to 
 be upon a level with any : but the humble 
 man, by (hewing himfelf a friend to every 
 body, makes every one a friend to him ; by 
 opening his heart in Love to all, he makes 
 his way to theirs. — And how nearly allied 
 Humility is to Charity appears from hence, 
 becaufe the. defcription which the Apoftle 
 gives of the latter^ is in all it's particulars, 
 exadly applicable to the former j for Hu- 
 mility, like Ch^LVity^fuffereth long and is kind: 
 Humility envyeth not : Humility iiaunteth not 
 itfelf: is not puffed up : doth not behave itfelf 
 unfeemly : feeketh not her oivn : is not eajiiy 
 provok'd : thinketh no evil : rejoiceth not in 
 iniquity^ but rejoiceth in the Truth : bearetb 
 
Of HtimlUty, 1 7 
 
 dl thifigs^ believeth all things , hopcth all things ^ S e R M. 
 endureth all things {li). I - 
 
 Humility is the valley in which Bene- 
 volence delights to orow. * For whatever 
 
 * profeffions of Benevolence proud men may 
 
 * make, Pride and Benevolence are utterly 
 
 * inconliftent. He who is big with the itn^ 
 
 * timents of his own dignity, muH have an 
 
 * averfion to thofe who do not feem to have 
 
 * as exalted an opinion of him as he has of 
 
 * himfelf. Now, as none can think as ex- 
 
 * travagantly of a proud man, as he thinks 
 
 * of himfelf i the confequence is, that he 
 ' muft hate all mankind, except a few flat- 
 
 * terers. He muft be angry with thofe who 
 
 * do not proportion their regard to his ima^ 
 
 * ginary deferts ; which it is impoffible to do. 
 
 * For tho' it be no difficult matter to difcern 
 
 * how much merit a man really has; it is 
 
 * not quite fo eafy to determine how much 
 
 * he may imagine himfelf to have. There- 
 ' fore no proud man can be a benevolent or 
 
 * moral man'. * 
 
 5. As humility is on all accounts the 
 
 mofl fit and decent Difpoiition and Tem- 
 
 VoL. I. C per 
 
 (i) I Ccr.xlii. 4 7. 
 
 * ,Sf^/s Difcourfes, Vol.11, p. 357. 
 
1 8 Of Humility, 
 
 per in fuch weak dependant creatures as we 
 are, fo it leads to the mofl decent and be- 
 coming Condud: and Behaviour in every 
 lituation of Life. In a high ftation it fliines 
 confpicuoufly beautiful j and looks down 
 with a fweet and fmiling Benevolence on all 
 below it : and in a low flation it charms us 
 with that innocent Chearfulnefs and Con- 
 tentment which are its infeparable atten- 
 dants ; and as its conflant guards defend it 
 from the inlults of Pride and Power. It 
 gives the mind an unfhaken liability in 
 every varying fcene of Life, and leads it 
 to a right Conduct in all. By the hand of 
 Faith it lays faft hold of Heaven ; and thus 
 fixt, all the moft rapid revolutions of the 
 eanh under its feet can never move it ;. 
 whilfl the light and empty mind, blown up 
 with vanity is perpetually tofs'd about, like a 
 Bubble, the fport of every wind, till it fud- 
 denly burfls into nothing, and difappears 
 for ever. 
 
 6. Gratitude is another fruit of Humi- 
 lity. A proud man is thankful for nothing, 
 a- humble man for every thing : becaufe 
 the one thinks he never has io much as he 
 dcferves, the other that he has more. You 
 
 never 
 
Of Humility, 
 
 never fee the proud man fo thankful in the 
 higheft profperity, as you do the humble 
 man in the deepefl adverfity. He under- 
 flands and pradices that precept of the A- 
 poftle, which to a haughty mind appears fo 
 great a Paradox, in every thing give thanks, 
 y. Humility is the only way to true Ho- 
 nour : and finds that without feeking, which 
 ambition feeks and labours for in vain. 
 For Honour like a fliadow (its proper Em- 
 blem) flies from thofe that purfue, and fol- 
 lows them that fliun it. That dignity in- 
 deed that confifts in external parade or pomp 
 of Equipage may be commanded by Wealth 
 and Power : but all the outwardv dare of 
 Title and trappings of State can no more 
 make a man honourable than they can 
 make him healthy. They may attra6l the 
 Gaze of the populace, but they can never 
 of themfclves enp-aG:e the Efceem and Re- 
 fpe(5t of wife and good men. Eat the man 
 of folid Wifdom, ModeHy, lubftantial and 
 unaffeded Virtue, attracts the inward re- 
 gard, confidence and veneration of all a- 
 round him; and efpecialiy of the moil ju- 
 dicious and difcerning part of mankind. 
 And the reafon is plain, becaufe true Humi- 
 C 2 lity 
 
20 Of Humility. 
 
 lity is always attended with ftrong Bene- 
 volence and approv'd Integrity j and there- 
 fore is the object of every man's Love, Ef- 
 teem and Confidence : which is real Ho- 
 nour. 
 
 And this confequence is fo obvious that 
 we often meet with it in the refledions and 
 obfervations which Solomon makes on hu- 
 man Life. Before Honour is Humility (I), 
 Before B)e]lruciion the heart of man is haugh- 
 ty ^ but before Honour is Humility (m). By 
 Humility and the Fear of the Lord, are 
 Riches and Honour a?id Life (n). A mans 
 Pf~ide fall bring him loWy but Honour fall 
 uphold the humble infpirit (o) : and to the 
 fame purpofe and for the fame reafon our 
 Saviour tells us, that whofoever exalteth him-i 
 felffall be abafed, and he that fall hujnble 
 himfeJf fall be exalted fpj. 
 
 La/Ily, Humility will render our Prayers 
 acceptable to Goc, and infure a gracious 
 Anfvver to them. The facrifces of God are 
 a broken fpirit ; a broken and a contrite heart 
 He will not defpife (q). Heforgeteth not the 
 
 Cry 
 
 (I) Prov, XV. 33. fmj Prov. xviii. 12. fn) Prov. 
 x.xii. 41. (oj Piov, xxix. 23. fj)J Matt, xxiii. 12, 
 {^J Pfal. li. i;. 
 
Of Humility, 
 Cry of the humble^ faith the Pfalmlll (r). In 
 which words much more is implied than 
 exprefs'd. Forgetteth it ! no, far from it : he 
 delights to hear it, and will be fure to an- 
 fwer it } for the prayer of the upright is his 
 Delight (5). And with fuch he has promis'd 
 to dwell J for thus faith the high and loffy one 
 "who ijihabiteth Eternity ^ whofe name is hol)\ 
 I dwell in the high and holy place y with kini 
 alfo that is of a contrite and humble fpir it -, to 
 revive the fpirit of the humble^ and to revive 
 the heart of the contrite one (t). 
 
 Thefe are fome of the mofl beneficial 
 fruits of Humility ; of that firil: and funda- 
 mental virtue of Chriftianity, which in our 
 text we are commanded to be clothed or in- 
 verted with : which we are to put on and 
 carry about us continually -, as no lefs necel- 
 fary for the Comfortj Defence and Orna- 
 ment of our Souls^ than our Clothes are 
 for our Bodies. 
 
 And to excite us hereunto and affifl us 
 herein, I am now 
 
 La/lly^ To lay before yoii a few Direc- 
 tions : which are proper to Hiew at once 
 C ] how 
 
 (r) Pfal. ix. 12. (s) Prov. xv. 8. (t) Ifai. hii, 15. 
 
2 2 Of Humility* 
 
 Serm. how this excellent Difpofition is to be at-> 
 !• taind and improvd. And 
 
 ^"^ ' I. Let us often think of God j and the 
 glorious and infinite excellencies of his na- 
 ture, as difplay'd to us in his Word and 
 Works. In whofe Eye the whole Ocean is 
 but as a Drop in the Bucket^ and the whole 
 Earl:h but as z fiiall Diifl in the ' Balance : 
 who made ail things out of nothing, and 
 before whom all things are as nothing ; or 
 lefs than nothing and vanity : whofe power 
 is without Limit, whofe purity is without 
 Spot, whofe \^'ifdcm without Defedt, and 
 whofe goodnefs knows no end : who call'd 
 us into Being but yefterday, and can reduce 
 us into nothing in an Inllant : upon whom 
 we depend every moment we live, for every 
 mercy we have : and to eternity fliali do the 
 fame for all the Bleffednefs we hope for, 
 Such exalted Thoughts of the great God 
 ferioully revolv'd and often entertain'd, can- 
 not fail to lay us low in the Dufl, and make 
 us cry out with "Joby heboid I am "die (u). 
 
 2. Let 
 
 (u) This ivilljiiik us to the bottom of our Beings , and make 
 lis appear as nothing in our oivn fight ,• "j.-hen beheld from Jo 'vafl 
 a. height. And this is. really the great eft elc-jation of the foul : 
 
Of Humility, 23 
 
 2. Let us often view and review our Serm, 
 
 own Guilt, Imperfe(5tions and Wants. !• 
 
 Let us often furvey our Guilt : what we have ^"""■^"^ 
 done, and what we have deferv'd : how of- 
 ten and how greatly we have offended our 
 gracious God, and provck'd his almighty 
 Juftice. — -But we are fo immers'd in Guilt 
 that we have loft the fenfe of it. Hence our 
 fecurity in the greateft danger. — But Re- 
 pentance awakens us, brings us to our fenfes, 
 to a right way of thinking, and therefore 
 the iirft good fymptom the Penitent difco- 
 vers, is Humility. He Js exceeding vile in 
 his own eyes, becaufe he knows that fin 
 hath made him fo in the eyes c;f God. 
 
 Again, let us view our Imperfe(5lions and 
 Frailties, both of body and mini. In every 
 faculty of Body, fomc or other of the mere 
 animal creation exceil us, except in our eredl 
 pofture ; which is oar conftant Reproach 
 and Shame, whilft our hearts are ftill bow- 
 ing down toward the earth ; and our minds 
 as pro?ie as the Bodies of thofe Brutes that 
 were made toferve us. — And if we look in- 
 C 4 to 
 
 and there is nothing in the ivorLi fo noble and excellent , as the 
 fublimity of humble minds. 
 
 ScougaPs LUq of Goo, Sec. p. 95. 
 
Of Humility, 
 
 to our Souls, ah, what woful diforders da 
 we find there ! in die ravage of our paffions, 
 the foolifhnefs of cur Thoughts, the power 
 of Prejudice, the rage of Appetites, the per-r 
 verfenefs of our Wills, the darknefs of our 
 Underftanding, the hardnefs of our Heart, 
 its alienation from God, its propenfion to 
 Evil, the force of our inward corruptions, 
 and the imbecility of Reafon to controul 
 them ; and, what is worfl of all, the total 
 infenlibility of the greateft part of mankind 
 to all thefe miferable Diforders of their 
 mind, and the dreadful confequence of them 
 when they prevail. And how much of this 
 is found in the befl: of us, he knows beft 
 who is mod acquainted with his own heart. 
 And how many are our Wants ? both 
 natural and fpiritual : none of which 'tis in 
 our own power to fupply. How many 
 things do we conflantly ftand in need of for 
 rhe health, fupport and comfort of the 
 Body ; and the peace and happinefs of our 
 fouls ! which of ourfelves we cannot provide. 
 Were but one paffion of the mind, or one 
 humour of the body let loofe, or permitted 
 to break forth unreilrain'd, what mjfery 
 would inftantly infue ! which vv^ould fcon 
 
 bring 
 
Of HumtUty, 25 
 
 bring on a Diftradlion of mind or a DifTolu- Serm. 
 tlon of the whole frame. — And is it for crea- I. 
 tures fo guilty, fo frail, fo needy, fo totally *-'"^'"*^ 
 dependant as we are, to be proud ! fure, 
 fride was never made for man. 
 
 3. Let us often think how many of our 
 fellow-creatures we fee around us that fur- 
 pafs us in every valuable excellence, and we 
 fhall foon come to have meaner Thoughts 
 of our felves. Efpecially when we obferve 
 (as every day we may) many, whom provi- 
 dence has plac'd in a ftation of life below 
 us, more eminent for fome or other of the 
 Chriftian virtues than we are, who have en- 
 joy 'd greater advantages to attain them. 
 
 4. Let us be frequent and very devout 
 in prayer. This will often bring our Wants 
 and our Sins to remembrance, and lay us in 
 the Dud before God. And let us earneftly 
 pray for the Grace of Humility ; and efpe- 
 cially that every afflidling providence may be 
 fan6tified to this purpofe ; that vve mav have 
 a humble heart under humbling Difpeii- 
 iations. 
 
 5. Let us keep the Example of our great 
 Lord and Mafter always before our Eyes : 
 "who made himfeJf of no reputation^ took upon 
 
 bim 
 
Of Humility, 
 him the form of afervanty humbled himfelf 
 and became obedient unto death ; li-ho though 
 he was rich yet for our fakes became poor y that 
 we tlxroitgh his poverty might be made rich. 
 And what admirable Humility and Meek- 
 nefs did he difcover towards all, and upon 
 all occafionSj v hen he was here on earth !• — 
 A proud Difciple of the humble Jefus ! — 
 Vv^hat a folicifm ! how inconfiftent the cha- 
 rader ! 
 
 Lafilw Let us often think how much the 
 great God himfelf condefcends from his 
 Infinite Dignity for our fakes. He who 
 humbles himfelf to take notice of what is 
 done in Heaven, how low does he ftoop to 
 hearken to our finful Prayers, to provide for 
 our numerous Wants, and to entreat us to be 
 reconciled to him ! And fhall a poor worm 
 of the earth refufe to be humble, when the 
 great God of Heaven fo much humbles 
 himfelf for his fake ! This, if any thing, 
 muft for ever put all Pride out of counte- 
 nance. 
 
 But if after all you fay, ' I cannot bring 
 * this proud heart to be humble', — then be 
 humble for that : and never entertain a fa- 
 vourable Thought of your felf, till you are. 
 
 The 
 
Of Humility* 
 
 The HYMN. 
 I. 
 
 ^ Come hither all ye weary Souls, 
 ' To me ("fays our Redeemer) come : 
 ^ I'll give you reft from all your toils, 
 ' And raife you to my heavenly home. 
 
 II. 
 
 * They fhall find reft that learn of me ; 
 
 * I'm of a meek and lovely mind : 
 ^ But pafTion rages Hke the fea, 
 
 f And pride is reftlefs as the wind. 
 
 III. 
 
 ' Bleft is the man whofe flioulders take 
 
 * My yoke, and bear it with delight : 
 
 * My yoke is eafy to his neck, 
 
 f My grace fhall make the burden light.' 
 
 IVf 
 
 'Jefus^ we come at thy command, 
 With faith, and hope and humble zeal 
 Refign our fpirits to thy hand. 
 To mould and guide us at thy will. 
 
 S E R- 
 
28 
 
 Of Contentment. 
 
 SERMON II. 
 
 Of CONTENTME ]Sf T, 
 
 «f Tif.w nuw itfw -wMf -wjir -ww- -arnf ixw -ww" •w.w w 
 
 H E B, xiii. 5. 
 
 Be cofitent with fuch things, as ye have ; 
 for he hath f aid ^ I will never leave 
 theey nor forfake thee, 
 
 HE iirft of the human virtues is Hu^ 
 7?nlity ', which I confider'd in the 
 former Difcourfe : the fecond is Contentment, 
 which is the fubje(5l of this. — Contentment 
 jflows as naturally from Humihty, as Hap- 
 pinefs doth from tloat. A humble man is 
 content with every thing, becaufe he knows 
 he hath more than he defervesi a proud 
 man with nothing, becaufe he thinks he 
 hath lefs. In treating this part of the Chrif- 
 tian temper, I propofe to confider, 
 
 I. Wha^ 
 
Of Contentments 29 
 
 Serm. 
 
 I. What this virtue of Contentment is. ^I- 
 
 II. Whence it fprings. 
 
 III. How it is to be acquired. 
 
 I. What this chriHian virtue of Content-^ 
 ment is. 
 
 Contentment is a peaceful and compja- 
 cential acquiefcence in all the difpofitions of 
 Providence, u^ith regard toour w^orldly flate 
 and condition ; looking upon that which 
 God fends as fully fufBcient, and befl for 
 us. So the original phrafe in the text pro- 
 perly figniiies {^a) : be fiifficed with prejent 
 things ', that is, be fatished with your pre- 
 fent circumftances and fupplies ; becaufe 
 they are fuch as God hath appointed, and 
 knows to be beft for you. So that true Con- 
 tentment, as a Chriftian virtue, flows from 
 Piety, and is fomething effentially difFtM'ent 
 from indolence and infenfibility. 
 
 As a Chriftian virtue it differs much from 
 that which fometimes refembles it in a na- 
 tural Temper, Tho' it mufi: be owned, 
 that fome by the fvvcet equipoife of thtir 
 
 PaHicns, 
 
Of Contentm&7it. 
 
 Paffions, are born with a more happy dif^ 
 pofition to it than others. 
 
 Contentment by no means gives any coun- 
 tenance to Idlenefs, but is very confident 
 with the moft dihgent endeavours, by 
 all proper means, to mend our circum- 
 ftances. But if we cannot bring our con- 
 dition to our mindj it teaches us to fubmit 
 our minds to our condition : and is oppoiite 
 to a peevifli, anxious^ fretful, repining Tem- 
 per. 
 
 Contentment arifcs not from a man's out- 
 ward condition, but from his inward dif- 
 pofition : fo that if he is not content with 
 that ftate of life he is in, he would not be 
 content in any flate of life he would be in. 
 This perhaps may feem a paradox : but no- 
 thing is more true ; and for this p'ain rea- 
 fon, becaufe a change of circumftances 
 would not chano-e his Temoer : and that 
 reftlefs and unfatisfied difpofition which gives 
 him fo much vexation noii\ would make 
 him no lefs uneafy then. So that a difcon- 
 tented mind renders a man equally unhappy 
 in every Hate of life. 
 
 •J 
 
 Perhaps it is needlefs to obferve to you, 
 that the precept in the Text only requires 
 
 us 
 
Of Contentment, 31 
 
 us to be well pleafed and fatisiied with the Serm, 
 good things which providence allots us, as H- 
 tranlient and temporary accommodations j ''^ ^'"^ 
 and not to be fo content v\ ith them, as to 
 think them fully fufficient for our happinefs, 
 or to take up with them a& our portion. 
 
 II. Having thus briefly open'd to you the 
 true nature of this Chriftian virtue, let us 
 now conlider its proper fource from whence 
 it fprings : that we may better know where 
 to feek it, and how to diftinguifli it from its 
 counterfeits. And 
 
 I. As I have juft obferv'd, Contentment 
 is the genuine offspring of Humility : or the 
 fecond degree in the fcale of Chriftian per- 
 fedion. The man who knows he defer ves 
 nothing, is content with any thing, and 
 thankful for every thing : and can eafily 
 comply with the Apoftle's Injundlion, which 
 the proud man never can (i liim. vi. 8.) ha^ 
 ''ding food and raiment^ let us be there wit Jo con- 
 tent. Would we fecure to ourfelves this in- 
 valuable Prize of Contentment, wherein the 
 Happinefs of the prefent Life is univerfally 
 allowed to con lift, let us. endeavour then by 
 all means to cultivate that humble and low- 
 
Of Co7ite72tmenfi 
 ly fpirit, which I explained and recommend-* 
 ed to you in the foregoing Difcourfe. 
 
 If we are in fearch after Contentment we 
 muft put ourfelves under the guidance of 
 Humility, which will lead us diredlly to the 
 place where this ineftimable Jewel is to be 
 found : a Jewel that far furpaifes the ima- 
 ginary virtues of the philofopher's flone ; be- 
 caufe it turns every thing into that which is 
 much more precious than gold. 
 
 2. Another fource of contentment is a 
 deep, fixed habitual fenfe of God's particu- 
 lar Providence, that dired:s and prefides over 
 all our affairs and concerns. For let us think 
 thus with ourfelves ; * That Being whofe 
 
 * power condefcended to make me, can ne- 
 
 * ver think it below his providence to take 
 
 * care of me. That every thing that relates 
 ' to me, or concerns either my inward or 
 
 * outward man, is the objedt of his Provi- 
 
 * dence, or order'd by him, his own Word 
 
 * does not permit me to doubt. He not only 
 
 * fixes the bounds of my habitation, but ap- 
 
 * points my Lot : and every circumftance of 
 
 * comfort or trouble that befalls me, is fent 
 
 * by him : and as his Wifdom and Goodnels 
 
 * are infinite, fo he knows, better than I do, 
 
 what 
 
Of Contentments 3;5 
 
 * what condition is fitteft for me ; and will Serm. 
 
 * be fure to appoint me what he fees to be II. 
 ' fo. That very ftate and condition of life I 
 
 * now am in, as it was appointed by hirn 
 
 * (whatever I may think) is for certain bell 
 
 * for me j and therefore I have all the rea- 
 
 * fon in the world to be content and thank- 
 
 * fuL' 
 
 We are ready to think, that if w*e had it 
 in our power to chufe our own Condition 
 we could make ourfelves happy. Whereas 
 the truth is, that in that cafe we fliould foon 
 make ourfelves miferable. For we little 
 confider how many greater dangers and dif- 
 ficulties, fnares and temptations, we lliould 
 meet with in that higher flate of Life we 
 affect, than we do in that we are in 3 and 
 how foon thofe dangers and temptations 
 would prove fatal to our peace and intereft. 
 So that, next to the providence of God, 
 v/e may afcribe our own fafety to our Im- 
 potence ; and are only happy, becaufe we 
 have it not in our power, by changing our 
 ftate, to make ourfelves miferable. God 
 Iiath a perfedt knowledge of the capacities 
 and inclinations of his Creatures ; and what 
 effed: every condition will have upon them. 
 
 Vol. I. D He 
 
Of Contentment. 
 He fees what miferies wc fhould be plung*^ 
 into, if we weie fufFer'd to chufc for our- 
 felves ; what Rocks we fhould run upon, 
 if we were allowed to fleer our own courfe. 
 And therefore in pure mercy he reflrains us 
 from fo dangerous a freedom ; denies our 
 fatal wifhes, and makes us happy, as it were, 
 againfl our Wills. Since then the difpofal 
 of our earthly Lot is fafer and much better 
 for us, in the hand of God than it would be 
 in our own, we have the greatefl reafon to 
 be content with our prefent condition ; as 
 that which (all things confider'd) is fafer 
 and better for us than any we could chufe 
 for ourfelves. Becaufe in confulting our good, 
 God does not confine his views (as we are 
 apt to do) to prefent things, but looks for- 
 ward to our future and eternal Interefl:. 
 
 3. Another fpring of Contentment is, the 
 experience we have had of the divine Boun- 
 ty and Goodnefs to us in all the pafl fcenes 
 of Life. Are our worldly circumflances 
 worfe than they have been ? flill ws have 
 enough ; and much more than many others. 
 That hand of providence that rcfumes fome 
 of our earthly blefiings and comforts, might 
 have taken away more : and if it had, it 
 
 would 
 
Of Ccntentment, 35 
 
 AvouM ftill have been our duty to be con- Serm. 
 tent. God hath left us more than we de- W. 
 fei ve ; and perhaps hath taken away fome ' ^"^ 
 of them only becaufe he faw we fhould do 
 more good to others, and lefs hurt to our* 
 felves, with what remains. 
 
 But are our worldly circumftances better 
 than they were ? we have then great reafon 
 not only to be content but thankful. And 
 that providence which hath provided for us 
 all our days, and doth fo well provide for us 
 ftill, is a better fecurity to us of future pro- 
 vifion, than the richefl flores we could lay 
 up for ourfelves. 
 
 4, Contentment arifes in a good meafure 
 from a jufl Eftimate of the true nature of 
 all earthly things. Men generally fet too 
 great a value upon the bleffings they have 
 not, and too little upon thofe they have. 
 The reafon of this is ; the Bleffings we en- 
 joy, we have exhaufted j gone to the bottom 
 of them ; and have not found fo much in 
 them, as we exped:ed from them : and there- 
 fore are ready to imagine there is fome- 
 thing better, and more fubilantial in thofe 
 we have never tafted. But that is a miftake: 
 the nature of all fenfual fatisfadlions is the 
 D 2 fame : 
 
Of Co7iient7nent. 
 
 fiame : they ibon grow vapid and lofe thel^ 
 reli/h. The pleafure lies more in the expec- 
 tation than enjoyment. For pofleffion always 
 diminiflies the pleafure the Imagination 
 magnified. 
 
 Such is the Bounty of our Creator, that 
 the moil valuable and fubftantial of all earth- 
 ly Blefiings he hath fcattered with a moft 
 liberal hand : i;/j2. thofe that are neceffary 
 for the health of the Body, and the fupport 
 of Life : but more fparingly, thofe which 
 contribute only to the vanity and luxury 
 of iti which many are miferable with, and 
 all may be happy Vv'ithout. And if Provi- 
 dence then hath beftowed upon us thofe 
 things that are moft neceffary and mofl fafe, 
 inflead of thofe things that are unnecefTary 
 but moit dangerous, have we not great rea- 
 fon to be thankful? Our real wants are few, 
 and foon fupplied -, and thofe fupplies near 
 at hand. A fufficient foundation of Content : 
 for na'iire wants but little^ nor that little long. 
 We fliould learn to eftimate the value of our 
 mercies by the want of them. Is a man 
 neceJTarily miferable becaufe he hath not 
 Wealth, and Honour and Equipage ? by no 
 means 3 wc every dav fee the contrary. But 
 
 if 
 
Of Content7Jie7tt. 
 
 if he hath not Food and Raiment, nor 
 Health, nor Friends, nor Peace of mind, he 
 is really wretched. Thefe then are by fiir 
 the moil fubftantial Bleflings. Flaving thefe 
 then let us be well pie afed and thankful; 
 and not repine that we have not thofe left 
 folid, but more fplendid Advantages which 
 but few pollefs and fewer flill enjoy. 
 
 In point of earthly Enjoyments, I believe 
 men are more upon a Level than is gene- 
 rally imagined : or that upon the whole, 
 and all things confider'd, there is not that 
 difparity between the happinefs of the rich 
 and the poor man, which is commonly 
 thought. And it is a kind proviiion of our 
 all-Bountiful Creator, that to compenfate 
 the difadvantages of the poor, he common- 
 ly beftows upon them the greateft fliare 
 of the mofl fubftantial Comforts of Life 
 (Health and Peace and Qmet, with Love, 
 Friendship, Innocence and Contentment) 
 and a fweeter relifli of its common blefilnos, 
 than thofe in higher ftations ordinarily have. 
 So that were we but juflly to eilimate the 
 true value of our earthly BlefTings, we 
 iliould fee that we have abundant rea'on 
 to be content v/ith that portion of them 
 D 3 which 
 
38 X)f Contentment, 
 
 Serm. which the divine Bounty hath been pleas'4 
 II* to allot us. 
 " 5. Let us confider the mutability of all 
 
 earthly things, and the uncertainty of hu- 
 man Life. Are our circumftances very de- 
 prefTed ? they cannot be fo long. All things 
 ui'ider the moon are as variable as herfelf, 
 Nature, in the revolution of the feafons, ex- 
 hibits to us a conftant fucceffion ot dark and 
 lucid fcenes : comfort foon returns after 
 trouble, and joy after forrow j as the day 
 fucceeds the night, and the fummer the 
 winter. Not to fay that the pinching Frofls 
 of adverfity contribute no lefs to the health 
 of our Souls, than the coldnefs of the win- 
 ter does to the vigour and fertility of the 
 Earth. 
 
 Lajfly, Let us often think of Eternity : in 
 the view of which our prefent tranfient ftate 
 on Earth is but a moment, and dwindles 
 into a Point. This fentiment, render'd ha- 
 bitual, will foon redify our miftaken no- 
 tions of Life, and make us more indifferent 
 to all the fhort tranlitory fcenes of it. It 
 will raife the mind fuperior to all its mo- 
 mentary Joys and forrows, and make us 
 look upon any condition of Life as happy, 
 
 thgt 
 
Of Contentme?jt, ^9 
 
 that is connected with the hopes of everlaft- Serm- 
 ingBlifs. 31. 
 
 Thefc are the feveral Springs from ^' "^"^ 
 whence Contentment ufually flows. I pro- 
 ceed now to confidcr 
 
 III. What we mufl do to attain it. 
 
 Now in order to this, there are two ge- 
 neral diredions laid down in the Text, of 
 very fingalar and extenfive influence in this 
 cafe; which I ihall therefore more parti- 
 cularly confider. And they are thefe 
 
 1. That we take care to root out of our 
 Hearts all the Seeds of Covetoufnefs. 
 
 2. That we cultivate a firm Belief of, 
 and a fteady dependance on the divine Pro- 
 mifes. Let your converfatio?2 be without covet- 
 oufnefs, and be content with fuch things as ye 
 have ;for he hath faidy I will never leave thecy 
 nor forfake thee. 
 
 I . That we take care to root out of our 
 Hearts all the feeds of Covetoufnefs. 
 
 Covetoufnefs doth not confift in the Pof- 
 feffion of wealth, but in the inordinate Love 
 of it. And this excelTive Love of money 
 (the Apoftle tell us) is the root of all evil. 
 There are few vices but what may either 
 D 4 imme- 
 
Of Contentment, 
 immediately or remotely be traced up to this 
 bitter Source. And none more vifibly than 
 that of Difcontent ; of which it is the im- 
 mediate Parent. And how it comes to pafs 
 that this vice, fo big with guilt, and fo 
 fruitful of every other iniquity lliould pafs 
 for a venial tranfgreffion, and efcape the jufh 
 odium due to its nature, and meet with a 
 more partial indulgence than many others 
 of much lefs Guilt, is, one of the greateft 
 myfteries in Morals. The reafon L appre- 
 hend, is, becaufe it lies concealed both from 
 our own eye, and that of others : and when 
 any Symptoms of it appear, they are readily 
 palliated byfalfeor fidlitious names. But the 
 following Criteria or marks will prefently 
 difcover it. 
 
 A man is then covetous when he has 
 no heart to enjoy the Bounties of provi- 
 dence, or to furnifh himfelf with convenien- 
 cies fuitable to his Condition. 
 
 When he has no heart to do good with 
 them, or to relieve the neceffities of the in- 
 digent in proportion to his plenty. 
 
 When he hath recourfe to unworthy ®r un- 
 lawful means to mend his circumftances 3 or 
 violates the obligations of Confcience for the 
 
 fake 
 
Of Contentment, 
 
 fake of worldly advantage. This fliows that 
 he fets too great a value upon his money by 
 far J becaufe he prefers it to his own Soul. 
 
 When his Heart is tortured and tormen- 
 ted at any worldly difappointment or lofs : 
 or when any luch detriment to his fecuiar 
 affairs robs him of his peace of mind, and 
 renders him incapable of injoying the Com- 
 forts, or attending the Duties of Life. 
 
 When he puts his confidence in, and 
 fets his heart upon his wealth, as his hap- 
 pinefs J and finds a greater pleafure in amafs- 
 ing it, than applying it to laudable and bene' 
 iicent purpofes. 
 
 Lajily. When he is proud of his wealth ; 
 and defpifes others purely for the wont of 
 that (hare of it which he poffelTes. Thefe 
 are all fure figns of Avarice -, the Streams 
 that flow diredly from that corrupt foun- 
 tain. 
 
 Now from thefe genuine effc6ls of 
 Covetoufnefs, and the oppoiition in which 
 it ftands to Contentment in the Text, 
 we learn thefe three things. 
 
 I. That 'ere we can obtain this g-reat 
 happinefs of Chriftian Contentment, we 
 mull root out all the feeds of Covetoufnefs 
 
 from 
 
Of Cojtientment, 
 
 from our Hearts : for they will certainty 
 fpring up into anxiety, trouble and dif-» 
 content. 
 
 2. That all this arlfes from fetting too. 
 great a value on our earthly Comforts or 
 worldly Bleffings. We defire them more 
 than we ought, becaufe we rate them at 
 more than they are worth. 
 
 3. That the true ground of contentment 
 is to moderate our defires and averfions with 
 regard to all earthly things : to form a right 
 eftimate of them j not to dread the evil, or 
 defire the good things of the prefent Life 
 too much ; but to re6tify the miftakes of im- 
 agination and cuftom by looking into the 
 true nature of thefe things ; ftripping them 
 of their falfe appearances j viewing them in 
 their genuine emptinefs -, and confidering 
 their confefTed infufficiency and difadvan- 
 tages in a thoufand circumftances of Life ; 
 bringing them to the Touchftone of mor- 
 tality, and comparing them with eternal 
 things. And unlefs we do this, and make 
 thefe kind of contemplations habitual to us, 
 we fhall never long retain our felf-poffef- 
 fion, but often find our inward peace inter- 
 rupted. So neceffary is it that our corruer- 
 
 fation 
 
Of Contentment, 
 
 fation in this world be without Covetoiifnefs^ 
 if we would be content with fuch things as 
 we have. Since nothing is a more certain and 
 fruitful fource of difcontent than worldly- 
 mindednefs. 
 
 2. The next thing our Text direds us 
 
 to, in order to attain this great bleffing of a 
 
 contented mind is to cultivate a firm belief 
 
 of, and a fteady Dependance on the divine 
 
 Promifes. 
 
 To one of thefe the Apoftle efpecially 
 direds our thoughts -jfor he hathjaid^ I will 
 never leave thee, nor j or fake thee. A more 
 comprehenfive promife is not to be found 
 in the whole Book of God. Nor can 
 there be conceived a more folid ground of 
 content and thankfulnefs : for what can that 
 man want, or what diftrefs and danger in 
 Life can terrify or difcontent him, that hath 
 this full alTurance of the prefent fupport and 
 favour of almighty God ? And to encourage 
 our trufl in this Promife, it is delivered with 
 the ftrongeft affeveration that can be ex- 
 prefTed in fo fev/ words : for in the Greek 
 there is no lefs than five negatives, the force 
 of which is intirely lofl in our tranilatlon, 
 which may bs rendered more agreably to 
 
 the 
 
Of CoTite7itment» 
 the emphafis of the original thus i Noy I will 
 7iot leave thee^ nOj no, I will never for fake 
 thee (a). 
 
 This promife was originally made to fo~ 
 fjua^ when upon the death of Mofes he fuc- 
 ceeded to the command and condud: of the 
 Ifraelites 'y and was given him for his en- 
 couragement at his entering upon that diffi- 
 cult office {b). But that its reference was 
 not confined to him, but extended to all the 
 people and fervants of God in fimilar cir- 
 cumftances, appears from hence ; becaufe 
 the Apoflie in the Text direds the Chrif- 
 tians to whom he writes, to apply it to them- 
 felves for the fupport of their faith, and a 
 motive to contentment in every ftate of Life. 
 And if it was their Duty to apply it to this 
 purpofe, it is no lefs ours. 
 
 And this is a circumftance that is well 
 worth our attention. The great diffi- 
 culty which Chriftians meet with in this 
 cafe (the proper ufe of the Promifes) 
 lies here : * How do I know that they 
 ' belong to me; or that I have a right 
 ' to apply them for my comfort ? did I 
 ' know that I had a title to them, I could 
 
 (a) y u'') s-e ccui li^ a y.:; a lyy.ciia.h'iiio: : 
 
 (b) Jofn. i. 5. 
 
Of Co?ite72l>ment, 45 
 
 * act faith upon them ; and admit the con- Serm. 
 ' folation they are defigned to convey : but II- 
 i* if they are not made to me (as I am not ' '^'"*" 
 ' fure they are) that behef is prefumption.' 
 — Now to this I anfv/er j They are not made 
 to the obftinate and impenitendy wicked, 
 to be furej but to all the Servants and Chil- 
 dren of God in general, and for the fupport 
 and comfort of weak, feeble, and doubting 
 Chriflians in particular : and therefore they 
 do in a more efpecial manner belong to you. 
 The Apoftle tells the Hebrew Chriftians, 
 that this gracious Promife did belong to 
 them : and exhorts them to apply it to thcm- 
 felves, as the greatefl motive and encou- 
 ragement to contentment ; though fome of 
 them were very weak, both in grace and 
 knowledge. Now can you fuppofe you have 
 not as good a right to it as thev had ? And 
 therefore to apply it to yourfeives, is fo far 
 from being Prefumption, that not to do fo is 
 Unbelief. And when by an adive Faith on 
 this and fuch like Promifes, you attain an 
 habitual dependance on the Care and Provi- 
 dence of your heavenly Father, you will 
 -never want any other motive to Content- 
 ment. 
 
 Having 
 
Of ContentmeJit 
 
 Having thus confider'd the tVvo diredlons 
 in the Text, in order to attain this happinefs 
 of a contented fpirit, I proceed now to add 
 to them a few more. And 
 
 3 . Frequently repair to thofe fources from 
 whence Contentment fprings. Endeavour 
 therefore by all means to cultivate the virtue 
 of Humility ; a conftant fenfe of God's par- 
 ticular Providence, that diredls and over- 
 rules all your concerns and interefts : often 
 recoiled: the divine bounty and goodnefs to 
 you, in all the pafl fcenes and ftages of Life: 
 look into the true nature of things, and fuf- 
 fer not your judgment to be bialfed by pre- 
 judice and cuftom : and often think of the 
 uncertainty of Life, the near approach of 
 Death, and the awfulnefs of Eternity. 
 
 4. Recoiled: how many mercies you en- 
 joy, both temporal and fpiritual ; and fet a 
 juft value upon them; and confider how 
 miferable you would think yourfelf without 
 them. 
 
 One great ground of difcontent is, that 
 men are more apt to look at what they have 
 not, than at what they have. Not confider- 
 ing, that He who diftributes thefe things in 
 the wifefl manner, knows that thofe things 
 
 they 
 
Of Conte?ttment, 
 
 they have, are better for them than thofe 
 they would have 3 and more conducive to 
 their true intereft. 
 
 As for fpiritual mercies, Providence has 
 call your Lot in a chriftian Country : you 
 are born In a Proteftant land, where you are 
 permitted to worfhip God according to your 
 confciences j you have the Bible, the PvC- 
 cords of eternal truth open to you, in your 
 own Language ; have been early taught to 
 read it, and have many Helps to underftand 
 at : you are permitted flatedly to attend the 
 publick Ordinances of God, that you may 
 be further inflruded in the Chriftian Faith, 
 dired:ed in the chriftian walk, improved in 
 the chriftian Temper, and eftabliftied in the 
 chriftian Hope. And, more than all this, 
 you have the gracious aids and influence of 
 the holy Spirit ; to warn you of Sin, aftift 
 you in Duty, comfort your Minds, ftreng- 
 then your Souls, and be your prejhit help in 
 every time of need. Now reverfe thefe pri- 
 viledges. Should you not have been really 
 unhappy had you been born a blinded Jew, 
 ^ deluded Tti?'k^ a favage Indian^ or a bigot- 
 ted Papifl ? — Nay, even among Proteftants, 
 do you not look upon them as very mife- 
 
 rable 
 
Of Cc7tte?itment» 
 
 rable, who have been brought up in a total 
 Ignorance of God, Religion, and a future 
 State J educated under the influence of the 
 worfl Examples, and thereby feduced into 
 the greateft Vices, and a fatal feciirity in 
 them, hardned by a long courfe of Sin ? 
 And take the whole coUedive Body of man- 
 kind, and the greateft part of them by far 
 belong to one or other of thofe ClalTes I be- 
 fore mentioned. And few, very few in 
 proportion, enjoy thofe lingular and diflin- 
 guifliing advantages for their eternal hap- 
 pinefs which you are favour'd with. O, 
 what reafon have you then, upon this view 
 of things, to be not only content but thank- 
 ful ! 
 
 And as for temporal Mercies, how many 
 ^o you fee every day whofe circumftances 
 are freighter than yours, and who would be 
 thankful for the bleffings you are not con- 
 tent with ? To learn Humility, we fliould 
 be often looking at thofe who excell us : to 
 learn Contentment, we fliould be often 
 lookino; at thofe below us. — And if Provi- 
 
 o 
 
 dence hath appointed you a very fmall por- 
 tion of fome earthly Comforts, in compari- 
 fon of what you fee the rich enjoy, he hath 
 
 given 
 
Of Co7ite?itmcnt, 49 
 
 given you many others, for which perhaps Serm. 
 the very perfons you envy do as much envy II. 
 you : viz. Health, Peace, Safety, and a ' ^''^ 
 quiet poiTeffion and fweet enjoyment of the 
 little you have : which contribute more to 
 the real Happinefs of Life than all thofe ex- 
 traneous advantages by which fome may 
 ihine above you. 
 
 And if to a contented mind you can add 
 the happinefs of an approving Confcience, 
 your condition is much preferable to that of 
 thofe who poflefs the greatefl outward afflu- 
 ence without this inward peace. Content- 
 ment itfelf is Gain, But Godlincfs with con- 
 tentment is great Gain (c) . 
 
 I fhall now conclude all with two reflec- 
 tions by way of application. 
 
 I. There is but one ftate of Life in which 
 men ought not to be content : and yet that 
 is the only one in which they generally are. 
 You will cafily imagine that what I here 
 mean is a flate of fin and guilt ; while the 
 foul is at enmity with, and unreconciled to 
 God. This is that flate u\ which, one 
 would think, no one can be content; unlefs 
 he is content to be for ever miferable. And 
 
 Vol. I. E yet 
 
 (<:) 1 Tim. vi, 6, 
 
Of Co7itentment» 
 yet (it is dreadful to fay) how many do we 
 fee who are not only content, but well plea- 
 fed, fatisiiedj and in their own opinion hap- 
 py, in this the moft deplorable condition a 
 human creature can be in, on this fide Hell ! 
 To a ferious and thinking mind there can 
 fcarce be exhibited a more melancholy and 
 fhockino: fcene than this : viz. a multitude 
 of immortal Souls, without the leafl appre- 
 henfion of danger, dancing, jocund and gay, 
 on the very brink of the infernal Gulf! A 
 number of blind and drunken men, revel- 
 ling, fearlefs on the edge of a Precipice, 
 from which they fucceffively fall and perilh, 
 without leaving the leall impreiiion on thofe 
 who but a little while furvive the fame fate, 
 is not an Imasie of fo much Horror. Con- 
 
 o 
 
 tentment in this cafe, is founded in the ut- 
 moft ftupidity, and want of thought : and 
 is indeed the height of madnefs.. And, O, 
 how often are we fliocked v/ith this fad fight 
 in this mad World ! 
 
 Such are the effects of finful Habits, and 
 a prevailing fenfuality. They intoxicate like 
 a dofe of Opium, and make a man content- 
 ed, no otherwife than that they deprive him 
 of the power of right thought. So that 
 
 while 
 
Of Conte72tme?2t. ^ i 
 
 while he is under the mofl: dangerous Dif- Serm, 
 temper he all the while thinks himfelf not II. 
 only well but happy. If there be any one ' — "^"^ 
 Soul here in this wretched condition, give 
 me leave to fay, that it is yours not to be 
 content. You have no right to one eafy, 
 peaceful, or pleafing thought, (whatever 
 your outward condition be) untill, by a fin- 
 cere repentance, and amendment of Life, 
 you have fome good ground to hope that 
 God through JeJ'us Chriji is your reconciled 
 Friend. 
 
 2. My other refledion is this, that as 
 there is no flate of Life in which a wicked 
 man ought to be content, fo there is no li- 
 tuation in v/hich a good man may not. For 
 what caufe can that man have for Dilcon- 
 tcnt, who hath good ground to hope that 
 his heaven is fecure. It was this which 
 taught the Apoftle Paid contentment in 
 whatever Hate he u^as [d) ; and not only fo, 
 but rais'd his mind fuperior to all he fufFer- 
 ed, and made him rejoice m tribulation. See 
 his Triumph in that well known paiTage, 
 Horn. viii. 35. Who fhall feparate us from the 
 Love of Chriji ? (the foundation of his cter- 
 E 2 nal 
 
 {d) Phil, Iv. 2. 
 
Of Contentme?2t, 
 
 nal hope) fljall tribulation^ or dijlrefs, or fef^ 
 feciitiori) or famine, or nakednejs, or peril, or 
 Jword? nay in all thefe things we are more 
 than conquerors, through him that lo'd'ed us. 
 
 Thofe circumftances of Life in which 
 men are moft apt to be difcontent are thefe; 
 Bodily pains and afflidlions long continued, 
 poverty and diftrefs, the malevolence and 
 contempt of men, undeferved reproach and 
 infamy, a lituation of danger, or wherein 
 we apprehend fome great approaching and 
 unavoidable difficulties, the lofs of Friends, 
 or difappointments in our worldly affairs. 
 , But now, put all thefe together, and throw 
 them into the Ballance againft the Chriftians 
 hlejfed Hope, and how light do they ap^pear ! 
 Under the united preffiire of all thefe Cala- 
 mities (which to a worldly mind are fo un- 
 fupportably grievous) A Chriftian's well 
 cftablifhed Hope may make him not only 
 content but joyful : while his Faith ardently 
 looks at that gJory "which JJjall be reveafd -, 
 that far jnore exceeding and eterjial weight of 
 Glory, with w^hich all his fuiferings on earth 
 are not worthy to be compared. 
 
 .: , The 
 
Of Co?itentment» 
 
 The HYMN. 
 L 
 
 God is my portion, all my good 
 
 From his rich mercy flows ; 
 And his good providence fecures 
 
 The bleflings he beflows. 
 
 II. 
 
 I envy not the great man's ftate. 
 
 Nor pine to fee his flore -, 
 With what I have I'rh plea fed much 
 
 With what I hope for more. 
 
 III. 
 
 Then let me make the Lord my truRj 
 
 And pradii'e all that's good ; 
 So fhall I dwell among the juft. 
 
 And He'll provide me food. 
 
 IV. 
 
 I charge my thoughts, be humble ftill. 
 
 And all my carriage mild, 
 Content, my father, with thy will. 
 
 And quiet as a child. 
 
 E 3 V. The 
 
54 
 
 Serm. 
 
 II. 
 
 Of Contentments 
 
 V. 
 
 The meek at lafl: the earth poiTefs, 
 They are the Heirs of Heaven ; 
 
 True riches with abundant peace 
 To humble fouls are given. 
 
 S E R- 
 
Of Patience. 55 
 
 SERMON III. 
 
 Of Patience. 
 
 James i. 4. 
 
 But let patience have her perfeEl work-^ 
 that ye may be perfect and entire^ 
 wanting nothijig. 
 
 ry^ HE third part of the Chrlftian Tem- 
 JL per, as it confifts in the exercife of 
 the human Virtues, is Fatience. She is the 
 daughter of HumiHty, and the lifter of Con- 
 tentment, whom ilie infeparably attends ; 
 and to both which fhe bears a near refem- 
 blance. She hath all the meeknefs of her 
 Mother, and the fweetnefs of her Sifter. She 
 is often afflicted but never difcompofed. 
 Sorrow fits decently upon her : (he gives a 
 grace to her fufFerings ; and fmiles in tears. 
 E 4 Like 
 
S^ Of Patience. 
 
 Serm. Like the moon fhe is ever calm and ferene, 
 in. and fhines briphteft in the nisrht * 
 
 In dilcouiilng on this part of the Chrif- 
 tian temper I fliail 
 
 I. Offer to you fome general Obfervatlons 
 relating to it. Then 
 
 II. More particularly confidered it in its 
 various views and modifications. 
 
 I. I fliall offer to you fome general Ob- 
 fervatlons relating t>o it. 
 
 I. Chriffian patience is effentlally diffe- 
 rent from Infenfibility j whether natural, 
 artiiicialj or acquired. This fometimes paf- 
 feth for patience, though it be really quite 
 another thing : for F alienee {\gmhts fifffer- 
 ing. Now if you inflidt ever fo much pain 
 upon the Body of another, if he is not fen- 
 iible of itj it is no pain to him : he fuffers 
 nothing, confequently calmnefs under it is 
 no patience. 
 
 This Tnfeniibiiity is fometimes natural. 
 Some in the native temperament of their 
 
 mind 
 
 * Her meek hands fulded on her modfd Bofofn, 
 If ith mule fubmijfion, lijts the adoring Eye 
 Even to the Jhrm that ^.irech her. Ogilvie. 
 
Of Patience. 
 
 mind and body are much lefs fufceptible 
 of pain than others are. There are diffe- 
 rent degrees of infenfibihty in men, both in 
 their animal and mental frame : fo that the 
 fame event may be a great exercife of pa- 
 tience to one man, which is none at all to 
 another : as the latter feels little or no pain 
 from that wound, infli(?ted on the Body or 
 mind, which gives the mod exquifite an- 
 guifh to the former. But it is our comfort 
 that he who perfedly knows our Frame, 
 knows what we feel ; and will not fuffer us 
 to be tempted^ or tryed, above what we are 
 (ible to bear. 
 
 Again, there is an artificial Infenfibility : 
 fuch as is procured by opiates which blunt 
 the edge of pain. And there is an acquired 
 Infenfibility, viz, that which is attained by 
 the force of principles ftrongly inculcated, 
 or by long cuflom. Such was the Apathy 
 or Infenfibility of the Stoicks-y who obflinate- 
 ly maintained that pain was no evil, and 
 therefore bore it with amazing firmncls : 
 which, however, was fomething very diffe- 
 rent from the virtue of Chriftian patience : 
 as appears from the principles from which 
 
 they 
 
Of Patie7tce, 
 
 they refpecflively proceeded ; the one fprlng- 
 ing from Pride, the other from Humility. 
 
 Chriflian Patience then is fomething very 
 different from ah thefe. She is as fenfible 
 of pain or fuffering as the mod fretful Chrif- 
 tian can be: but bears it with meeknefs and 
 temper, without complaint or murmuring. 
 
 2. Patience, under its mod grievous pref- 
 fures, is greatly drengthned by Faith, and 
 fupported by Hope. Faith fupports it on 
 one fide, and Hope on the other. Hope 
 turns the Eye of the mind to future Good, 
 and brighter Scenes : and Faith o-ives it a 
 clearer and dronger view of that Glory 
 which Hope turns its Eye to, and repre- 
 fents it as incomparably and infinitely grea- 
 ter than all the fufferings it can fudain far 
 the fake of it, or in the way to it. Afar 
 more exceeding and eternal rceight of glory. 
 Without Faith and Hope there can be no 
 Chridian Patience; vvhofe drength is always 
 in proportion to that of its Supporters. 
 
 3. Patience is one of the mod difficult 
 parts of the Chridian temper, or one of the 
 mod felf-denylng Virtues that Chridianity 
 requires. I know but one in the whole 
 fcheme of Chridian Morals that is m.ore 
 
 hard 
 
Of Patience, ^g 
 
 hard to be complied with ; i. e. forglvenefs Serm. 
 of Injuries, or loving our Enemies (a). But HI. 
 the difficulty arifes not from any thing in ' " 
 the virtue itfelf, (for the moft perfe6l minds 
 pradife it with eafe) but from the imbecility 
 and corruption pf our nature. However, | 
 the pradice of it is indifpenfably neceffary 
 to the quiet and peace of our minds, in the \ '' 
 prefent circumflances of our Being. And 
 the fruits and benefits of patience, in all its 
 modifications and forms, will abundantly 
 eom.penfate the difficulties that attend its 
 fleadv and uniform Praclice. 
 
 4 . There is no grace that we have more 
 need of, or that we fhall meet with more 
 frequent occafions for in our prefent imper- 
 fed; flate, than this of Patience. There is 
 not a day pafTes over our heads, but we 
 meet with fome events or occurrences which 
 put it to the trial in one degree or other. 
 And, like other habits, it is acquired by fre- 
 quent exercife ; and rendered eafy by cuf- 
 
 tom. 
 
 (a) Diof!, the difciple of Plato, upon a certain occafion 
 faid, ' that he thought it as great a weaknefs to revenge 
 * an Injury as to commit one.' A marvellous fentimentin 
 a Heathen, who liv'd long before the world was enlighteri'd 
 by the chriftian moral ! See Rollins, Belles Lcttres, Ed. 2, 
 Vol. 3. p. 351. 
 
V^~V^^ 
 
 60 Of Patie7tce, 
 
 Serm. torn. Hence it is that our Saviour fo much 
 in. infifts upon felf-denial, as a grand requifite 
 and qualification in all them vyho would be- 
 come his Difciples Becaufe it was fo ne- 
 cefTary to the regular practice of feveral of 
 thofe Virtues in which the Chriflian temper 
 doth eflentially confift : and to none more 
 than that of Patience. And hence alfo it 
 is that in the prefent ftate of our nature, felf 
 denial is fo univerfally necelTary to a fettled 
 peace of Mind : becaufe it is fo neceffary to 
 felf- Government, without which there can 
 be no iafting felf-Enjoyment. 
 
 And not only our own imprefedlions, but 
 the weaknelles and failings of others, 
 with whom we have natural or focial con- 
 nexions, will furniih us with frequent occa- 
 fions for the exercife of this mofl impor- 
 tant paffive virtue. And if in Education 
 that Science ought to be efpecially culti- 
 vated, which we (hall have the moft need 
 of in future life ; in Religion that temper 
 and difpofition of mind fliould be moft 
 carefully acquired and preferved, which we 
 are daily called to pra6life ; and the prac- 
 tice of which will be attended with the 
 
 greateft 
 
Of Patmice. 
 
 greateft benefit and advantage in the re- 
 ligious Life and Conduct. 
 
 5. This grace of Patience, which I am 
 now about to recommend to your dihgent 
 cultivation and practice, is a Divine 
 as well as Human Virtue : and that of 
 which the great God himfelf has fet us the 
 moft perfect and amazing example, in his 
 providential condudt towards us. And 
 hence he is emphatically called the GOD of 
 patience (b). O, if we did but coniider how 
 much patience the God of Heaven exercifes 
 towards us, every day and every hour v/e 
 live ; bearing with our ingratitude, provoca- 
 tions, and follies, furely we could want no 
 other motive to bear with the infirmities, 
 petulance and affronts of our fellow-Crea- 
 tures and fellow-Sinners ; who can never 
 difpleafe us fo much we are every day offen- 
 ding him! how can' children be fothought- 
 lefs as to quarrel with one another, under 
 the Eye of that gracious Father who for- 
 orives them all ! 
 
 6. Thou2;h the o-reateft advantao-es ac- 
 crue from the regular exercife of this 
 
 Chriftian 
 
 (h) Rom XV. 5, 
 
Of Patience, 
 
 Chriftian Virtue, far fuperior to the pains 
 which the habitual pradtice of it may 
 require, yet they all depend upon a ftea- 
 ^y perfeverance in it. If under any 
 Tryal, either from the hand of God or 
 man, our patience hath held out a coniider- 
 abletime, but is loft at laft ; and gives place 
 to pafTion, peevilhnefs, fretful and indecent 
 refentments, we not only lofe all the Benefit 
 of our pad: felf-denial and long-fuiFering, but 
 incur all the bad effedts and confequences of 
 an unreftrained paiiion. And therefore 
 you fee the great ftrefs in the Text is laid 
 on perfeverance in this Virtue : let Patience 
 have her perfeB work. 
 
 This is remarkably exemplified in the 
 cafe oi Job ; who is recorded in fcripture as 
 a man of the greateft patience ; and whom 
 St James propofed to us as the moft emi- 
 nent pattern of it. Tou have heard of tloe pa- 
 tience of Job. And indeed under all the 
 vaft complication of diftrefs by which that 
 good man was overwhelmed, no one could 
 ad: with more mecknefs, rcfignation and 
 felf-poffeffion, than he did at firft. The 
 Lord gave^ and the Lord bath taken away\ 
 
 blejjed 
 
Of Patience. 
 
 hlejjed be the name of the Lord (a). But 
 
 his patience bdd not its perfeB work. We 
 
 find him afterwards carfing the day of 
 
 his birth, complaining of Life , and wifhlng 
 
 for death, and charging God foolifhly. And 
 
 in (hort difcovering aimoft as much paiTion 
 
 and peevifhnefs as his wife. So that though 
 
 he was not fo guilty as he appeared in the 
 
 eyes of his three Friends, yet he was more 
 
 fo than he feemed to be in his own. Which 
 
 when the divine Majefcy condefcended to 
 
 make him fenfible of, by a flrong^and awful 
 
 remonilrance immediately from heaven, his 
 
 Humility and Patience foon returned ; not 
 
 one more complaining word efcaped him : 
 
 But behold I am njile ; ivhat fiall I anfwcr 
 
 'Thee ? I wilt lay my hand upon 7ny mouth ; once 
 
 have IJpoken^ but I will not anfwer j yea twice ^ 
 
 but I will pro ceed no further (b). 
 
 Lafily. I obferve, that Patience (like Hu- 
 mility from whence it flows) notwithftand- 
 ing the meanefs of its Garb, is of a noble ex- 
 tract and a certain mark of true greatnefs of 
 Mind ; i. e. when confiderd as a virtue, and 
 abfl.ra(5led from thofe forcio;n aids, whether 
 natural or artificial, I before mentioned. 
 
 II. I 
 
 (a) Jobi. 21. (I') xl. 4, 5. 
 
Of Patie'nce* 
 
 II. I am now more particularly to open tof 
 you the true nature of this virtue, Patience^ 
 in its feveral different views and modifica- 
 tions 
 
 Patience is a complex term ; applicable to 
 various circumftances and implying different 
 operations of the mind. As patience in 
 bearing ; patience in forbearing ; patience 
 in waiting ; and patience in perfeveringv 
 
 Patience in bearing, is called Magnani^ 
 mity. Patience in forbearing, is Equani- 
 mity J patience in waiting, honganiinity j and 
 patience in perfevering, is Conjiaricy. All 
 inflances of great lelf-commiand, and true 
 fortitude of fpirit. And as we fliall have 
 frequent occafion for the exercife of patience 
 in each of thefe refped^^, I fliall therefore 
 give every one of them a diftinit confidera- 
 tion ; and fuggefl to you the proper means 
 of fupporting it, as I proceed. Which will 
 give you a clear and comprehenfive view of 
 this Virtue, and at the fame time prepare 
 you for the Fradice of it, as future occa- 
 fions fliall offer. 
 
 I. The 
 
 I 
 
Of Patience, 65 
 
 I. The firft and mod common fenfe of SermJ. 
 the word patience is bearing the afflictions HI' 
 we are under, with a fubmiffive temper, fo ^ ' 
 long as it (hall pleafe God to continue them. 
 This is fometimes called long^ftiffermg : and 
 is oppofed to murmuring, fretfulnefs, or re- 
 pining under the hand of God. In this 
 fenfe the word is ufed in the Text ; where 
 the Apoftle exhorts us to let patience have 
 its perfeB work. Thus it is ufed {Rom. v. 3.) 
 ^7'ibulation worketh patience (Rom, xii. 12.) 
 Be patient in tribulation. This latter place 
 explains the former. What is there avert- 
 ed as a priviledge, is here enjoined as a Duty. 
 Our Troubles will never work Patience, 
 unlefs we take care to behave in a right 
 tnanner under them. They are the means 
 which, by the bleffing of God, often pro- 
 duce this effe6l; but then, like other means, 
 they muft be ufed in a proper manner. 
 Patience in fuffering, is known by a peace- 
 ful, quiet, compofed, and contented frame 
 of mind ; and is otherwife called Refigna- 
 tion. Or Submijjion. As a chriftian virtue it 
 fp rings from Faith j which looks beyond 
 the prefent dark fcene, or brightens it with 
 the beams of Hope and heavenly Joy : and 
 
 Vol. I. F recurs 
 
OJ Patience, 
 
 recurs to Prayer, and the confolations of 
 Scripture for its fovereign fupport. 
 
 Thofe Trials in life which put this virtue 
 to the mofi: delicate proof are thefe. Acute 
 pain, or long continued diforder of Bodyj 
 Family Affliction, and efpecially the death 
 of dear Friends j and great worldly Loffes 
 and Difappointments. — Now for the fup- 
 port of our Patience under fuch affliding 
 Vilitations (beiides the means jufl now men- 
 tioned) the following conliderations may be 
 very ufeful. 
 
 That in every one of thefe calamitous 
 fituations, a patient fpirit alleviates, but im- 
 patience aggravates the Diftrefs. The for- 
 mer takes off half, the load, the latter doubles 
 it. Mofl of the Tribulations of life, men 
 may charge to the account of their own 
 Folly : and there is no folly by which a man 
 more frequently becomes his own Tormen- 
 tor than this of Impatience and Fretfulnefs. 
 
 Look upon every affliction (whatever it 
 be) as coming by the direCl appointment of 
 God J as fent by him : and not only fo, but 
 as fent by him for your good. And if you 
 are patient under it, you will foon have 
 caufe to be thankful for it. And 
 
Of Patience, 
 
 The fame aff,iBiom are acco?npUfied in your 
 brethren which are upon the Earth. Yours 
 is not a Angular cafe : you have thoufands 
 that are your feliovz-fafFerers at the fame 
 inftant : many of v/hom are prefTed down 
 with much heavier burdens than yours ; 
 and would count themfelves comparatively 
 happy, were they in your circumftances. 
 And indeed what is the whole World, but 
 one grand Hofpital of difeafed men ? diA 
 ecifed either in Body or Mind ? But we need 
 not looli beyond the Ward we are in (the 
 place where providence hdxhjixedthe boimds 
 of our habitation) to be witnefs to miferies 
 much greater than our ovi^n. But 
 
 2. We have need of patience, not only in 
 bearings but in forbearing. The former 
 refers to the Afflidions we receive at the 
 hand of God ^ this to the Injuries and 111 
 treatment we may meet with from the 
 hands of men. This is called Equanimity; 
 and is oppofed to PaiTion or vindictive Re- 
 fentment. But as in the other cafe, patience 
 does not render us infenfible of the afflic- 
 tions we receive from the hand of G o d, fo 
 neither in this, does it make us regardlefs 
 F 2 of 
 

 ^fk^ 
 
 Of Patience, .^„ . , 
 
 of the Indignities We receive from men. Ags 
 it does net torpify the flefh, fo neither does 
 it flupify the fpirit : but keeps the mind 
 even, compofed, and calm, under both. In 
 this fenfe the word is ufed, (i ^Lejf.v. 14.) 
 be patient towards all men. 
 
 And not only the injuftice and affronts 
 of our enemies, but the follies, fickknefs, 
 and indifcretion of our Friends, may fome- 
 times put this kind of Pcitieni.e to a very 
 painful proof. And efpecially the Mifcon- 
 du6t of any who are intimately related to us, 
 or connected v/ith us. 
 
 Now to encourage and fupport this excr- 
 cife of our Patience, 
 
 Let us often think of our own mifcon- 
 dud", imprudence, and follies j and how 
 much we fland in need of the forgiven efs 
 and lenity of others. And, according to 
 the golden rule, remember to mele cut to 
 others, that meafure we fhculd be glad to 
 receive from tbem : and not be more fevere 
 upon their failings, than we would chufe 
 they fliould be upon ours. Which h 
 what our Savkur himfelf expreflly requires 
 of us, when he commands us to do to 
 9jhers (in all cafes and in this more parti- 
 cularly) 
 
Of Patience, 
 
 cularly) that 'which we would they fiotiU do 
 to us. 
 
 When we are moved or irritated by any 
 juftoccafion of offence, let us give room to 
 this Refledion j that however the offender 
 h to blame, yet he is, for certain, not fo 
 guilty as we then imagine him to be. Be- 
 caufe the mind, under fuch a ferment, is 
 not capable of judging aright concerning the 
 true nature of the offence. Anger and Re- 
 fentment have thrown a ftrong Biafs on the 
 mind j that it can fee things only in one 
 light, look only on one fide ; and aggravates 
 every circumftance that enhances the fault, 
 and fuppreffes every thing that might dimi- 
 nifh it. How is it poffible then that, in 
 fuch a temper and lituation. It fliould be able 
 to form a right judgment ? 
 
 Again, Lee us recolleft our Chridian 
 obligations to this Duty of forbearance : and 
 how neceffarily our Saviour hath made the 
 Forgivenefs we expedt from God, to depend 
 upon that we extend to men : who exprefs- 
 ly tells us, that his Father will on no other 
 terms extend it to us. If you forgive not 
 men their trefpajfesy neither will your Father 
 in Heaven forgive you your trefpaffes. 
 
 F 3 Lajlly, 
 
Of Patience. 
 
 Laflly. Let us think of the Patience of 
 God ; and how much he bears with us, 
 who ftand infinitely more in need of his 
 Fcrgivenefs, than any of our Fellow-crea- 
 tures can of ours. To proceed 
 
 3. There is another branch of Patience, 
 which conlifts in quietly waiting for any 
 defired Bleffing, until luch a time as God 
 ihall pleafe to fend it. This is called Longa- 
 nimity : and is oppofed to that uneafy, dif- 
 contented fpirit, which we are apt to dif- 
 cover when fomc wifhed-for good is de- 
 lay'd ; or fome ardent Hope difappointed. 
 Solomon fays, Hope deferred makes the heart 
 fick (c) J i. e. creates an inward pain and 
 anxiety. An efied: it often has upon perfons 
 of a peevifh fpirit. In oppofition to which, 
 Patience (in this application of the word) 
 figniiies waiting with .a quiet, calm, com- 
 pofed temper of mind, till the defired Blef- 
 fing come. In this fenfe we often find the 
 word ufed in the new Teflament, If^ we 
 hope for that we fee.fiot^ then do we with pa- 
 tience wait for it (d). For you have need of 
 patience, that after ye have done the will of 
 
 God, 
 
 (f) Prov. xiii. 12. [d) Rom. vi. 25. 
 
Of Patiejice. 7 1 
 
 'God J ye might receive the protnifes {e\ Be Serm, 
 patiejit therefore. Brethren, unto the coming HI. 
 of the Lord. Behold the Uufhandman wait- 
 eth for the precious fruits of the Earth, and 
 hath long patience J or if, until he receive the 
 early and latter rain (f). T'he Lord dire^ 
 your heart into the Love cfGoD, and patient 
 waiting for Chrift. Which fliould rather 
 be render'd, the Patience of Chriji (^). ' 
 
 The exercife cf this kind of Patience is 
 necefTaryj both in waiting for a deliverance 
 from fome prefent Evil v/e mourn under, 
 and for the polTeffion of fome future Good 
 we hope for. And the trial of our Patience 
 in each of thefe circumftances, will be in 
 proportion to the greatnefs of the afHicftion 
 we are under and defire to be deliver'd 
 from J and the value of the Bleffing we want, 
 and wait to be put in poiTeffion of. And 
 to fortify your Patience, in waiting for the 
 Bleffing you fo much defire, remember 
 
 The longer it is deferred, the fweeter it 
 will be when it comes. Ardent Deiire will 
 heighten the Relifh of it, and make you 
 more thankful for it. Nay 
 
 F 4 This 
 
 (<>) Heb. X. 36. (/) Jam. v. 7. 
 
Of Patience, 
 This patient waiting for it may anticipate 
 
 it, and make it come the fconer. Whereas 
 an Impatient Temper m?.y be the leafc^n it 
 is fo long de'ayed. The beii v/ay to have 
 fiffli(SionG fcon reniovt'd, \o lo be [^.umble and 
 fubmiffivs under them- andihebcn: way to 
 be put into, the enjoyment of any defired 
 Elefling, is to rcfign cu/fclves wholly to 
 God ; and X.o be perrtftly e.ify and coiUent- 
 ed, till he is pleafed to fend it. 
 
 Laflly,. Much Patience is fom ctimes re- 
 quired in perlevering with fieadinefs and 
 Conftancy in the prcfecution of feme wife 
 and good End, thicugh the dangers thut be- 
 fet, or difficulties that obftrucTt us in it.-'— 
 Nov/ this mav refer either 
 
 To the great end of Life in general : 
 which to a wife man is Religion, or a regu- 
 lar Improvement in grace and virtue 3 as 
 the only thing that can epLablini his pence, 
 and prom.ote his Comforc and Uiefulnefs in 
 this v/orld, and fecure his Happinefs in the 
 ether. Patience then, in tbis fenfe of the 
 word, is a fl'^'.ad-/ perfeverancc in the way 
 pf ail known Duty, v^'ithoui being weary in 
 it, diverted from it, or fa'ntins: under the 
 difficulties we may meet with therein.' Or 
 '■■■'■'- ■ It 
 
Of Patience, 
 
 It may refer to any particular Purfuit, or 
 Jaudable Purpofe in Life : whicli if it be 
 confiderable and important, can rarely be 
 effedted without much pains, patience and 
 pe-feverance. For the moil hopeful be- 
 ginnings and the mofl; vigorous efforts dif- 
 continued, will be unfuccefsful. But pains, 
 patience, and perfeverance conquer all things. 
 
 To excite us to a patient perfeverance in 
 both thef^ cafes, let us recoiled; 
 
 That nothing can be brought to a 
 happy Iffue without it. A Traveller had as 
 well never fct forward on his Journey, as 
 ^t down and give out before he hath got to the 
 end of it. A Soldier can never be victorious 
 if, fatigued with two or three Skirmiflies, he 
 declines any further labour of watching 
 and fighting, before he hath accomplifhed 
 his warfiare. So in the chriftian warfare, 
 only they who, by a patient continuance in 
 welldoings jeek for glory honoitr and irmnor- 
 tality^ fliall receive eternal Lije. [h) Befides, 
 
 For want of patient perfeverance, we 
 not only fail of our End, but lofe all our paft 
 Labour : all the care and pains and felf-de- 
 
 nial 
 
 (h) Rom, xi. 7, 
 
Of Patience, 
 
 nial wefubmitted to, and perfevered {o long 
 in, are loft, unlefs by the help of patience 
 we continue to perfevere. And not to do fo, 
 is a folly that borders upon madnefs. So it 
 appeared to Saint Taiil who very warmly 
 upbraided the backfliding Galatians with it. 
 OjooUPd Galatians, who hath bewitch d you, 
 that yGiL Jl:cidd not obey the truth ? ye did run 
 well, '■joho did hinder ye F are ye fo joolijlj, hav- 
 ing begun in the fpirit, are ye now made per- 
 feB in thejleftj? have ye fuffer dfo many things 
 in vain ? if it be yet in vain (c). Befides 
 
 The longer we perfevere ic any good 
 courfe, the lefs Exercife fhall we have for 
 our patience : becaufe the fewer difficulties 
 fhall we meet with to try it. For Cuftom 
 makes every difficult courfe eafy, and every 
 virtuous way delightful. So that the pati- 
 ence that is at iirft required to profecute 
 it, in time turns into pleafure j which more 
 then compenfates all the pains of perfever- 
 ance. 
 
 With fuch confiderations as thefe fhould 
 we fortify and encourage our minds, that 
 our perfevering patience may have its per- 
 fect work. 
 
 And 
 
 (c) Gal. iii. i. 
 
. Of PatieiKe, 
 
 And thus much foi: the third part of the 
 Chriflian temper. Patience, Which I have 
 now been endeavouring diilindly toilluftrate, 
 and recommend to vou, in its feveral views 
 and relations. 
 
 It is a Virtue in which our divine Mafter 
 hath fet us the mofl fliining Example. 
 Whofe patience v/as invincible, and trium- 
 phed over all the malice of his Perfecutors. 
 I befeech you then (as the Apoftle Paul did 
 the Corinthians) by the ineekiiefs and gentlenefs 
 ofChri/i, let us all endeavour to be like 
 him, by imitating him more and more in 
 this God-like quality. And thus fliall we 
 better adorn his Keligionandour Characflers 
 as Chriflians, than we can by all the moft 
 {hining acquiiitions without it. 
 
 It is a Virtue peculiar to a ftate of fuffer- 
 ing and imperfection ; and which we fhall 
 have no more occalion for when we are got 
 out of this Wbrld. But while we are in it, 
 we ihall have frequent need of this Chrillian 
 temper to lighten our loads, compofe our 
 m/inds, and help us to behave with decency 
 in, and derive laliing benefit and advantage 
 from, the various forrows, fufferings, pains, 
 
 and 
 
Of Patience, 
 and tribulations we muft pafs through before 
 we enter into the Kingdom of G 1) . The 
 enfuing week will very probably furnilTi 
 us with many a difagreeable Incident, 
 wherein it will be necefi'ary to call pa- 
 tience to our Aid. For few days pafs over 
 our heads, without fome trial of it, in 
 fome kind £ind degree or other. When- 
 ever v/e are called to the exercife of it 
 then, let us fee to it that it have its perfeB 
 work : and let us make that part of the 
 Chriftian temper whicli hath been fo par- 
 ticularly recommended to us this day, the 
 objedt of our attention and pra(5lice every 
 day the enfuing v/eek. And thus to be doers 
 of the 'word as we hear it, is the way to be 
 ivife and weli-eilabliflied Chriftians, and 
 blejj'ed in cur Deeds, — But that I may not 
 put the virtue I recommend to an unnecef- 
 fary trial, I add no more j but my hearty 
 prayer that the Blefiing of God may attend 
 what has now been faid, and his Grace affift 
 us ail in the future Practice of it. 
 
 THE 
 
Of Patience* 
 
 The H Y M N. 
 
 L 
 
 OoD of my Life look gently down. 
 
 Behold the pains I feel ; 
 But I am dumb before thy throne. 
 
 Nor dare difpute thy will. 
 
 II. 
 
 Difeafes are thy fervants. Lord, 
 
 They come at thy command; 
 I'll not attempt a murmuring word 
 
 Againfl thy chaficning hand, 
 
 III. 
 
 The patient foul, tlie lowly mind 
 
 Shall have a large reward : 
 Let faints in forrov/ lie refign'd. 
 
 And truft a faithful God. 
 
 IV. 
 
 Tis God that lifts my comforts high, 
 
 Or finks 'em in the grave : 
 He gives, and (blelTed be his name) 
 
 He takes but what he gave. 
 
 V. Peace 
 
Of PatimcL 
 
 V. 
 
 Peace all my angry paflions then 
 Let each rebellious figh 
 
 Be fiient at his fovereign will, 
 And every murmur die. 
 
 VI. 
 
 If fmlling Mercy crown my life^^ 
 It's praifes flrall be fpread ; 
 
 And I'll adore the Juftice too 
 That flrikes my Comforts de^d. 
 
 S E R. 
 
Of Prudence. 
 
 79 
 
 SERMON IV. 
 
 Of P R U D E N C E. 
 ■w-w.Mf -m-gs -WBT -MMT Ttfer TttM- -Mar -w»r iffjtr -wj.ktbt 
 
 P Ro V. xiv. 15. 
 
 A prudent man looheth well to his 
 Gohtg, 
 
 "^ H E next Chriftian virtue that falls 
 under our confideration is Trudence. 
 Let it not be thought flrange that I reckon 
 Prudence in the rank of the Chriflian vir- 
 tues 5 lince Imprudence not only leads to, 
 but is of itfelf one of the greatefl Vices : 
 which you will prefently fee if you carefully 
 attend to what will be deliver'd in the profe- 
 cution of this Subjedl. Wherein I fhall 
 
 I. Particularly fhew you whac Prudence 
 is. - 
 
 II. Open 
 
So ' Of Prudence, 
 
 II. Open to you the Importance of it;' 
 relative to our fecial and religious Characfler. 
 And then 
 
 Laflly. Inforce the" prad:ice of it from 
 thofe Cbnfideratiorisj 
 
 I. I am particularly to fhew you what pru- 
 dence is. 
 
 Prudence is a conformity to the rules of 
 Reafon, Truth, and Decency,^ at all times, 
 and in all circumfliances. This is a general 
 definition of Prudence, applicable to every 
 cafe wherein we are called to the pradlice 
 of it. A notorious and habitual tranfgref- 
 fion of thofe Rules, is downright Wicked- 
 nefs ; fn^all and occafional deviations from 
 them is Imprudence i a conftant habitual 
 conformity to them, is wifdom ; and a ge- 
 neral prad:ical regard to them, is Prudence. 
 
 From this definition of Prudence then we 
 learn wherein it differs from Wifdom \ 
 (viz) only in degree : Wifdom being no- 
 thing but a higher degree or more confirm- 
 ed habit of Prudence ; and Prudence, a 
 lower degree or weaker habit of Wifdom^ 
 
 Hence 
 
Of Prude7tce, 8i 
 
 Hence Wifdom and Prudeiice are often put to Serm. 
 iignify the fame thing ; or ufed as equivalent ^ ' 
 terms : as are alfo Imprudence and Folly ; **'-v-*J. 
 which differ from each other jull in the fame 
 manner. 
 
 Prudence appears hence not only to be a 
 Virtue, but to be the mofl extenfive of all 
 Virtues i for there can be no virtue without 
 it. By this all the reft are to be regulated 
 and directed. There are few Virtues but 
 what, for want of prudence, may be car- 
 ried to an excefs ; by which means they 
 change their nature, and degenerate into 
 Vice. Hence the charader of a certain ro- 
 mantick Prince, given by a no lefs roman- 
 tick Writer, was, ' That he had but one Vice ; 
 and that was, his carrying all the virtues to an 
 extreme {by 
 
 From this definition of prudence it fur- 
 ther appears, that it lies chiefly in preferving 
 a condud: confiftent with our circumftances 
 in Life; and fuitable to the character we do, 
 or ought to maintain in it For every one 
 fees that a condu(5t inconfiftent with cha- 
 ra<3:er is in every man the height of Impru- 
 
 VoL I. G dence 3 
 
 (b) Voltaire'% Life of Charles xii. 
 
Of Prudence* 
 
 dence \ i. e. downright Folly. The fame Ac* 
 tion may be prudent in one man, that is 
 not fo in another; nay which would be 
 very imprudent, very wrong, and foolifli in 
 another : becaufe it may be fuitable to the 
 charader and circumftances of the iirft, but 
 not of the laft. 
 
 Again, not only the difference of character 
 and circumftances may render the fame ac- 
 tion prudent or imprudent in different per- 
 fons ', but the difference of times and feafons 
 may make the fame adion prudent or im- 
 prudent in the fame perfon. For there are 
 few things that are equally right, reafonable, 
 and becoming at all times. Therefore the 
 prudence or imprudence of an adtion does 
 not arife fo much from the adion itfelf, as 
 from the character of the perfon that does it, 
 or from the circumftances that attend it. 
 
 Thefe (hort ftriftures may ferve to give 
 us a general Idea of the nature and extent 
 of this virtue of prudence. But to have a 
 more full and diftindt notion of it, it will be 
 neceffary to mention fome of its general 
 principles, or fpecify feveral inftances of it, 
 that are applicable both to the civil and re- 
 ligious Life, in order to fliew its vaft impor- 
 tance 
 
Of Prude?Ke» 
 
 tance in both. Thefe will difcoverto us the 
 .various inftances of folly that abound in the 
 World, which I fhall take notice of, as I 
 proceed, for our caution. And 
 
 I . One of the iirfl: Principles of prudence 
 is, for a man to fecure his moft important 
 Intereft firft. Now in order to this three 
 things are neceflary. 
 
 1. To know what his mofl important 
 Intereft is ; 
 
 2. By what means it may be fecured ; 
 
 ^. A fteady perfeverance in the ufe of 
 thofe means. 
 
 A deficiency in any one of thefe will de- 
 feat our End. For if a man doth not know 
 wherein his true intereft confifts ; or if he 
 knows it, does not know the means to at- 
 tain it ; or if he does, will not ufe thofe 
 means, it is impoffible he fhould attain his 
 end, if his true intereft be what he aims at. 
 
 Now in this view how much folly ap- 
 pears to abound in the world ! Many miA 
 take their true intereft, and purfue that for 
 it which is not only alien from, but oppofite 
 to it : as worldly and wicked men who feek 
 their chief happinefs from outward pleafures 
 and animal gratifications. Others who know 
 G z 2. their 
 
Of Prudence, 
 their true intereft, miftake the means to 
 fecurc it : as the fuperftitious man, who 
 feeks to obtain the favour of God and final 
 happinefs, by means which have nothing 
 of Rehgion in them. Others who know 
 that the way to happinefs is only by an ha- 
 bitual pradice of Rehgion and Virtue, yet 
 continue all their lives in the negled: of it : 
 as Formalifts and Hypocrites. 
 
 2. Prudence always directs us to difpatch 
 the moft important Bufinefs firfl. When 
 we are urged and prefled by a multiplicity 
 of affairs, and only one can be minded at a 
 time, we fhould always begin with that 
 which is moil necelTary : that whatever hap- 
 pens to be neglected or omitted, that may 
 not. This is a good rule, applicable to our 
 worldly affairs j and w^ith equal propriety 
 to our fpiritual. Our moil important Bufi- 
 nefs every day, is doubtlefs the worfhip of 
 God ; or to pay the devotion of our hearts 
 to the Author of our Being. With this 
 then fhould every day begin j and with the 
 fame fliould it end. And if the Beginning 
 and End of every day be facred to God, it 
 will have a very happy influence on the in- 
 termediate tranfactions of it. 
 
 By 
 
Of Prudence, 
 
 By this Principle of Prudence we detect 
 another very fruitful fource of folly, among 
 the multitude who live without God in the 
 world ; and look upon their earthly affairs 
 as what claim their firil and chief concern. 
 
 3 . A prudent man looks well to his going. 
 (i. e.) Not only attends the Duties of his 
 charader and ftation with circumfpedtion, 
 but looks forward to the confequences of 
 things ; and particularly of the Conduct 
 which he flatedly allows himfelf in : and 
 not only to the immediate, but the remote 
 confequences of his a(Sl;ions : not only to the 
 certain, but probable confequences. O, 
 how much mifchief and mifery might be 
 avoided or prevented, by attending only to 
 this fingle principle of prudence ! for what 
 are moft of the calamities we fee in the 
 world owing to but this^ that men will not 
 look before them ? will not look far enough 
 before them ; and model and govern their 
 lives, by a fteady view to the final IfTue ! 
 To the want of this wife forefight Mofes at- 
 tributed all the rebellions and enormities of 
 the Jewilli people : and therefore breathed 
 forth this ardent prayer on their behalf j O, 
 Q 3 ilxit 
 
Of Prudence, 
 that they were wifej that they imderflood this, 
 that they would cofijider their latter end [c), 
 
 4. Another univerfal principle of Pru- 
 dence is this, ever to prefer the dictates of 
 Reafon to thofe of Appetite. Or in other 
 words, when IncHnation and Fancy draw 
 one way, and Judgment and Confcience an- 
 other (as we too often find they do) fteadily 
 to purfue the Lead of the latter. This 
 contrail of Inclination to Confcience, or this 
 rebellion of Appetite againft Reafon, arifes 
 purely from the deprivation of our natare, 
 and is a ftanding monument of it. Were 
 our minds under no moral Obliquity, we 
 fhould have no biafs to draw us out of the 
 right way of Duty : but the didates of In- 
 clination and Judgment would be the fame ; 
 would diredt both one way j and that always 
 the right. But as the contrary is too appa- 
 rently the cafe, it is now become the moft 
 indifpenfible part of Prudence, to keep a 
 conftant guard over our Appetites and In- 
 clinations J that we be not by an irregular, 
 exceffive, or unfeafonable indulgence of 
 them, drawn afidc into tranfgreffion. And, 
 O, what guilt and wretchednefs do we fee 
 
 abound 
 
 ( c ) Deut. .\xxii. 29. - 
 
Of Prudence. 87 
 
 abound among thofe men, who will not Serm. 
 permit their Reafon to lay the due reftraint IV. 
 on Appetite ! ^ ' 
 
 5. Prudence teaches us to keep out of the 
 way of Temptation, ^ecaufe fuch is the 
 inequality between the corrupt and virtuous 
 principle in our heart, or fuch the difparity 
 between the ftrength of our fpiritual Ene- 
 mies and our own, that it is much fafer to 
 dechne than hazard a Battle. How many 
 Sins and Follies arife from the contrary in- 
 ftance of imprudence ! from perfons rufhing 
 fecure and defencelefs into the moft dan- 
 gerous temptations, and to the utmoft verge 
 of what they think is lawful ! when, per- 
 haps, their corrupt imaginations may have 
 already removed the Bounds of virtue far 
 into the Borders of vice. Whereas it is al- 
 ways prudent to keep at a diftance from, 
 and to avoid the very appearance of Evil : 
 leaH the good we have, be evilfpoken of. 
 
 6. Another very important principle of 
 Prudence is, meekly to bear with the mif- 
 takes, infirmities, and mifconduft of others. 
 Innumerable mifchiefs arife from a lower, 
 rigid, narrow, and cenforious fpirit : which 
 difcQvers much Ignorance, more Malevo- 
 
 G 4 lence. 
 
Of Prudence, 
 lence, but moft Prides and excites end- 
 lefsAnimofities, and Difcontent among thofe 
 whofe hearts ought to be perfedily knit toge- 
 fher in Love, There is more prudence and 
 virtue in Charity, and more folly and lin in 
 a bigotted condemning temper than many 
 are aware of: which evidently appears from 
 the confequences of both. A prudent man 
 will neither give nor take unneceffary of- 
 fence. A Fool is ever full of confidence and 
 conceit j and while he is blind to his own 
 miftakes and failings, gives no quarter to 
 thofe of others. I fhall mention but one 
 principle of Prudence more ( viz. ) 
 
 Ldjlly. To attend to the true nature of 
 things, feparate from their f alfe appearances ; 
 and to proportion our regards to their in- 
 trinfic Importance. This is a univerfal 
 Rule, and of mofl extenlive influence j and 
 to the negledl of it we may trace up almoft 
 all the Follies and abfurdities that abound in 
 the World. Men take up with falfe notions 
 of things, and that engages them in wrong 
 purfuits. And the reafon their Judgments 
 are fo often impofed upon is, they either re- 
 ceive their Notions at fecond hand from 
 others, or from the firft outward and fuppr- 
 
 iicial 
 
Of Prudence, 89 
 
 fjcial appearance of things, or under the Serm. 
 biafs of paflion, intereft, or cuftom ; without IV. 
 taking the pains to examine into their true 
 nature and confequences. And hence it is 
 that we are fo apt to over-value earthly- 
 things, and under-rate thofe that are eternal : 
 only becaufe we fee almofl every body elfe 
 do the fame ; and becaufe thefe things 
 are prefent and fubjed to our fenfes, but 
 eternal things future and invilible; and have 
 nothing but their own undoubted impor^ 
 tance to attract and engage our attention. 
 But the importance of them is fo great, that 
 it is not only Imprudence, but the height of 
 Madnefs to negled: and difregard them. 
 
 He then that would look well to his goings^ 
 muft be regularly influenced, and fteadily 
 governed, by thefe principles and rules of 
 Prudence. Which when once wrought into 
 a uniform Habit and Practice, v/ill be of 
 more effential fervice to us than the moft 
 perfect acquaintance with the whole circle 
 of Sciences without them. 
 
 II. I am now to lay before you the Im^ 
 portance of this Virtue, both in the focial 
 and religious character j or fhew you the 
 
 influence 
 
go Of Prudence, 
 
 Serm. influence it hath both in the civil and fpK 
 IV. ritual Life. 
 
 I. In civil life. And here we find it dif* 
 fufes a moll happy and extenfive influence. 
 For 
 
 I. It renders a man, tho' of fmall abiliv 
 ties, one of the mofl: ufeful and refpe6lable 
 Members of Society : while others of grea- 
 ter parts, for want of common prudence, 
 become the bane and mifchief of it. And, 
 indeed, the more talents a proud and foolifh 
 man hath, the more harm he is capable of 
 doing by the proftitution of them. There 
 is not a worfe Member of Society than a 
 man of learning, wealth, and power, who 
 hath no Prudence to dired: thofe Talents to 
 any ufeful purpofe , but a bad heart, that 
 prompts him to pervert them to the injury 
 of himfelf and others. This we have fome- 
 times feen ourfelves, and often read of. Un- 
 lefs Prudence have the diredlion of all our 
 powers, our Paflions will ; under whofe gui- 
 dance, they will foon grow as wild an4 
 rampant as themfelves. 
 
 Whereas on the other hand. Prudence 
 not only turns our Paflions out of their pre- 
 cedence 
 
Of Prudence, 91 
 
 cedejnce (for their place is to go behind and Serm. 
 ;iot before) but takes the Lead of them : IV". 
 and, like a General at the head of his Army, ' ""^'^ 
 only calls them in as her troops, to enforce 
 and vigoroully execute the meafures {lie has 
 wifely concerted. 
 
 Prudence firft puts a man upon confider- 
 ing, in what manner he may be rnoft ufeful 
 in that ftation of life he is in j and how he 
 may beft employ the Powers he hath (be 
 they more or lefs) to his own advantage, 
 and the good of others. And thus by a wife 
 and right application of a few Talents, he 
 does much more good in the World, and 
 becomes a more valuable member of So- 
 ciety, than another who hath much greater 
 Abilities, but either negleds or mifapplies 
 them. Befides 
 
 2. Prudence is neceflary to the fuccefsful 
 management of our fecular affairs. Provi- 
 dence indeed prefides over all ; and fome- 
 times difappoints the Hopes of the moft wife 
 and induftrious : but in general, it is the 
 prudent man whofe circumflances are the 
 moll: comfortable : becaufe Prudence leads 
 him to all thofe methods which are moft 
 conducive to render them fo ; as diligence, 
 
 frugality. 
 
9 2 Of Prudence, 
 
 Serm. frugality, caution, honefty, and the mofl 
 
 IV", valuable friendfliips j while an imprudent 
 man, who is in the be ft way of raifing an 
 Ellate, oftentimes either, by Idlenefs, or 
 Luxury, or DifTipation, or Rafhnefs, or for- 
 feiting his Credit by low dilhoneft Arts, is 
 foon reduced to infamy and diftrefs. A man 
 muft be a great ftranger to the world, who 
 has not often feen thefe principles verified 
 in the practices of men, and in the confe- 
 quences of their different Conduct. 
 
 3. A temper and condud; habitually go- 
 vern'd by Prudence, greatly contiibutes to a 
 man's Credit, Reputation, and Influence in 
 life. It conciliates the Efleem and Confi- 
 dence of others, and procures and eftablifhes 
 the moft valuable and lafting Friendships. 
 To fuch a one no man is an open Enemy, 
 but at the expence of his own Judgment 
 and Charadler. And though a man of pru- 
 dence may fometimes be the Butt of envy 
 and malevolence, yet the Shafts which are 
 aimed at him (efpecially if very near and 
 with a vigorous hand) rebound back in the 
 face of him that throws them. Integrity, 
 that feven-fold fhield, defends his heart a^ 
 gainfl all the pointed_^aitillery of undeferved 
 
 Abufe 
 
Of Prudence. - 
 
 Abufe and Defamation, much better than 
 all the brafs that impudence and felf-con- 
 ceit can oppofe to them, ^his may perhaps 
 for the prefent turn them afide, that per- 
 petually repels them : this may fometlmes 
 blunt, that always breaks them. 
 
 4. A Life habitually governed by the 
 rules of Prudence, is a fource of perpetual 
 Peace and Self-enjoyment. A good man 
 (fays Solomon) is fatisjied from himfelf [d) 
 i. e. he finds a fpring of fecret fatisfadion in 
 his own mind, from the approbation of his 
 own Confcience. And this is never more 
 fenfibly experienced, than under fome ad- 
 verfe occurrence in Life, which unavoidably 
 befalls him. He hath no additional pain 
 in refleding that he brought this evil upon 
 himfelf ; but the fatisfadion to think, that 
 though the moft prudent condud: could not 
 prevent it, yet a fteady and undeviating 
 Prudence may greatly alleviate the weight, 
 and fliorten the continuance of it : or how- 
 ever, that in this way he is fure that that 
 Providence which fent it, will fecure to him 
 a happy liTue of it ; or if he takes care that 
 
 it 
 
 (</) Prov. xiv. 14. 
 
Of Prudence, 
 it does him no harm, that will take care it 
 iliall do him much good. 
 
 Lajlly, The Importance of this Virtue in 
 the focial Life, appears from the many in- 
 conveniencies and miferies which it pre- 
 vents ; and which every day befet a courfe 
 of Imprudence, Diffipation and Folly. The 
 unhappy confequences of a diffolute and un- 
 governed condud: are innumerable, and of- 
 ten fatal : and none more than this, that it 
 ftupifies the understanding, and renders the 
 Sinner infenliblc of his mifery. Many a fair 
 character and fair eftate have been ruined, 
 not only by a' courfe of flagitious Iniquity, 
 but by a train of thofe lelfer follies called 
 Jmprudencies j which in thdr effedts are no 
 lefs detrimental to our worldly Interefts. 
 €. g. a prevailing propenfity to vain and ex- 
 penfive pleafures, to Show and Equipage, 
 or indulging to elegance of Tafte in domef- 
 tick life, beyond what our fortunes v/ill 
 fupport ; lauching out into a larger compafs 
 of Bufmefs, than our capacities, fubflance, 
 or time will permit us to manage as it fhould 
 be ; inconfiderately giving large Credit to 
 perfons of fufpeded Characters ; laying our 
 felves under Bonds and Engagements for 
 
 others 
 
Of Prudence, 
 others iinneceflarily ; keeping bad Com- 
 pany ; continued negligence in accountb and 
 oeconomy ; Indolence, and negle(f^ing to im- 
 prove Opportunities ; entering into dan- 
 gerous and enfnaring Connexions in the 
 younger part of Life ; and efpecially into 
 the moft clofe and intimate connexion and 
 relation for Life, precipiti^ntly, inconfide- 
 rately, and contrary to the advice of Friends : 
 a wrong ftep, which we often fee draws 
 after it a long train of Miferies, not to be 
 removed but by the hand of Death. Now 
 all thefe evils and calamities, which are the 
 neceffary effects of thefe and fuch like fol- 
 lies and indifcretions. Prudence intirely pre- 
 vents ; and not only fo, but fecures the con- 
 trary Bleffings : which evidently fhows of 
 how much importance and influence it is, 
 in the Social end Civil Life. But 
 
 2. Its importance is not lefs in the reli- 
 gious Life ; but much greater. For 
 
 1. Nothing diflionours Religion more 
 than the want of it. O, how much hath 
 Chriftianity fuffer'd through the imprudence 
 of its moft forward and, zealous ProfelTors ! 
 To go about to enumerate the feveral forts 
 of imprudences, whereby many who make 
 
 high 
 
Of Prudence, 
 high pretenfions to ReHgicn vihfy and dif- 
 honour it, would be to betray the very foi- 
 ble I condemn. For its appearances are as 
 various, and its kinds as numerous as thofe 
 of vice itfelf 3 from which it differs only in 
 de2:ree. 
 
 Without taking notice of thofe indifcre- 
 tions of Condudl, by which Chriftians often 
 injure the Religion they profefs, I fhall here 
 only remark fome of thofe Miftakes which 
 they rafhly and imprudently imbibe; where- 
 by they often difcredit Religion while they 
 feek to promote it. e. g. It is great impru- 
 dence to pay a religious regard to things 
 that have nothing of Religion in them 3 as 
 human Ceremonies, external Rites of wor- 
 Ihip, particular modes of Drefs, or fome pe- 
 culiar Terms and Phrafes 5 the leaft devia- 
 tion from which (though of no divine au- 
 thority) is deemed by fome a mark of im- 
 piety. — It is imprudent for a man to be {q 
 zealoufly attached to any particular fcheme 
 of Docftrines, as to difaffed:, and cenforioufly 
 condemn as Hereticks and unfound Chrif- 
 tians, all thofe who do not believe them in 
 the fame fenfe, nor exprefs the fame zeal 
 for them as he does : and efpecially if thofe 
 
 notions 
 
Of Prudence, 
 
 notions are dark, deep, and myftical ; and 
 have no tendency to dired: the Life, or mend 
 the Heart : and more efpecially, if they be 
 of a dangerous nature j may ealily be mif- 
 taken and abufed, and often have been fo, 
 to the great diflionour of God and the fub- 
 verfion of all Religion. 
 
 Again, it is imprudent to lay a great itrefs 
 upon little things. Becaufe the Zeal that 
 thus runs wafte, is commonly wanted in 
 matters of the higheft Importance. 
 
 It is imprudent to prefer the means of 
 Religion before the end -, and much more, 
 to make the ufe of the means a plea to juf* 
 tify the negledl of the end : as they do, who 
 becaufe they diligently attend the outward 
 exercifes of Religion, think they are more 
 excufable in the ncgledt of their moral 
 Condu^d:. 
 
 Again, it is very imprudent (to fay no 
 worfe) to make Religion an Engine of Co- 
 vetoufnefs, or a Stalking-horfe to earthly 
 Preferment. It is very imprudent to pay a 
 greater regard to the authority of pi en than 
 to that of Chrift ; to chufe to be called by 
 other names than his ; to found a religious 
 Dodrine or Sentiment on one particular 
 
 Vol. I. H paflagG 
 
VOP^ 
 
 98 Of Prudence, 
 
 Serm. paflage or two of Scripture, without com^ 
 IV. paring it with the general Tenor of Scrip- 
 ture J to be moil: politive in matters that are 
 moft dark and doubtful ; and finally, to lay 
 a greater ftrefs on a right Faith than a holy 
 Life. 
 
 Thefe are all great imprudences j the 
 Imputation of which we fee many Chrif- 
 tians inadvertently incur ; whereby they 
 greatly hurt the true intereft of Religion, 
 while they think to promote it ; and at once 
 grieve its Friends, and gratify its Enemies. 
 But 
 
 2. Prudence as much adorns and recom- 
 mends Religion, as Imprudence expofes it. 
 Prudence prefents it in all its native purity, 
 efficacy and lovelinefs : makes a folid^j^e- 
 gular, wife, confiilent Chriftian : keeps 
 every thing in right order, and due 
 bounds : views them in their true light ; 
 adjufts the proper weight, furveys the whole 
 extent, and attends to the natural Confe- 
 quences of things; examines the original 
 foundation of thofe Doctrines that are re- 
 commended as the objeds of religious Faith; 
 and fo far as It fees them bear the ftamp of 
 divine authority, and the evident marks of 
 
 high 
 
Of Prudence, 
 
 high Importance, it forms them into the 
 temper of the mind, and the habit of Life ; 
 fo far as it fees them to be matter of doubt 
 and immaterial fpeculation, it treats them 
 with a candid indifference j and fo far as it 
 fees them to be without authority, and of 
 pernicious tendency, it rejefts them with a 
 determinate but charitable Refolution ; ab- 
 horring the bad tendency and confequences 
 of the Do6trines, while it makes the moft 
 kind and chriflian apology and allowance 
 for thofe who are deceived by them. 
 
 And above all things, a prudent man will 
 take care that the innocence and ufefulnefs 
 of his Life may have a practical influence 
 on all, in favour of the Faith he profelTes. 
 So much does Prudence adorn and recom- 
 mend a Religious Charadler. Befides 
 
 3. Prudence is neceffary not only to ex- 
 amine the foundation of every Dodrine, 
 but to regulate every Virtue in Religion : 
 without which, either by the unfeafonable 
 exercife, or an oftentatious difplay, or the 
 exceffive rigor of them, they would change 
 their nature and become linful 3 religious 
 Zeal degenerate into malignant Fury ; Hu- 
 mility into Meannefs j Self-denial into un- 
 H 2 neceffary 
 
Of Prudence. 
 
 neceflary Aufterities ; Piety into Superdir 
 tion ; Faith into Fancy ; Love of Truth into 
 Libertinifm ; Charity into Licentioufnefs ; 
 Moderation into Lukevvarmnefs 3 and Or- 
 thodoxy into Bigotry. And by this means 
 not only give others a bad impreffion of 
 thofe Virtues, but a favourable Opinion of 
 the Vices that are concealed under the (how 
 of them : and thus lead fome men to put 
 good for evil, and tempt others to purfue 
 evil for good. O, how much confufion hath 
 been introduced into religious Schemes and 
 Characters by thefe means ! and all for 
 want of a careful difcernment or a little 
 common Prudence. 
 
 Lqftly. The importance of Prudence in 
 Religion appears further from hence, that it 
 not only ftrips off all the Difguifes, but de- 
 fends and fortifies the Foundation of it : 
 guards every Pafs by which it5 enemies may 
 approach to the attack ; and while it wards 
 off, (by the folid fhield of Faith) every wea- 
 pon that is aim'd againff it, by a ftrong re- 
 bound from evident faft and reafon, it 
 throws them back on the head of the Affail- 
 ants ; retires to the Fort, planted with the 
 Artillery of Truth, to which the moft furious 
 
 Enemies 
 
Of PrudencL i o i 
 
 Enemies of Chriftianity are always fearful Serm. 
 of making their approach. So that how- IV. 
 ever they may triumph in the demolition of ^"^ ^'""^ 
 fome new ereded Outworks, they always 
 find the Citadel impregnable — Of fuch vaft 
 importance is Prudence to the interefl; of 
 Religion. 
 
 And now to conclude with a few general 
 Refledions. How happy were it if Piety 
 and Prudence always went together ! But, 
 alas, how often do we fee them feparated ! 
 Meeknefs and Wifdom, Piety and Pru- 
 dence, good fenfe and a ferious fpirit, Grace 
 and Difcretion, the wifdom of the ferpent and 
 the innocence of the Dove, united, form a 
 mo/l amiable Character indeed. But too 
 often we have the mortification to fee the 
 Friends of religion, by great Indifcretions 
 and Errors either in judgment or pradtice, 
 do a greater injury to it than all its moft a- 
 vowed and open Enemies. 
 
 Let us henceforth learn then to lay a 
 greater flrefs upon this part of the Chrifliaii 
 temper than we hitherto have done. The 
 beneficial effedls of it, which have now been 
 mention'd, are fufficient to recommend it to 
 H 3 our 
 
Of Prudejtce, 
 our Efteem and Pradtice j efpecially when 
 compared with thofe of the contrary Cha- 
 radter, as above fpeciiied. 
 
 And don't let us think that It is a matter 
 of mere morality that hath now been re- 
 commended to us. It is one of the moft 
 amiable and effential branches of the Chrif- 
 tian Temper : of which our blelTed Lord 
 and Mafter hath fet us the moft illuftrious 
 Example, in his life and charader : and 
 which, as his Difciples, we are bound to 
 imitate. 
 
 The confpicuous luftre of this virtue in 
 the Meffiah's Condud, was the fubje<5l of 
 antient Prophecy j Ifa. lii. 13. My fervant 
 fiall deal prudently. And how many in- 
 ftances of his prudent and inoffenlive, regu- 
 lar, and ex ad; deportment, could I ealily 
 colled from the Hiftory of his life ! — Once, 
 to prevent giving offence, he wrought a 
 miracle {e). When the moft artful fnares 
 were laid for him by his fubtle enemies the 
 Fharifees, how often, by his wile and pru- 
 dent anfwers, did he extricate himfelf to 
 the confufion of his Adverfaries, and the 
 
 admi- 
 
 (e) Mat. xvii. tji, 
 
Of Prudence, 
 
 admiration of all ! He never took nor gave 
 unreafonable Offence. And when a juft 
 occafion of offence was once given by the 
 rafhnefs of one of his Difciples, he wrought 
 a Miracle to prevent the bad effefts of it : 
 I mean the cafe and cure of Malchus. With 
 how much patience and prudence did ^he 
 bear with the weaknefs, petulance, and 
 prejudice of his Difciples ! with the cavils 
 and infults of his Enemies ! refolutely af- 
 ferting the eaufe of Right and Truth, in 
 the face of its mofl violent oppofers : but 
 with a meeknefs and gentlenefs, humility, 
 conflancy, refolution and wifdom, . that 
 daunted all their courage, or defeated all 
 their craft. And finally, with what inimi- 
 table prudence and patience did he' behave, 
 under all the rude and inhuman indigni- 
 ties that were offered him, during his lafl: 
 Trial and Condemnation ! Every action of 
 his Life was a perfed; conformity to all the 
 rules of Reafon, Truth, and Decency. 
 
 Thus he ordered his temper and condudt 
 
 invariably, under every circumflance of 
 
 Life ; and thus he requires us to order 
 
 ours. Let us be followers of him then as 
 
 H 4 dear 
 
Of Prudence » 
 
 dear Children^ and walk with wijdom ; order 
 our affairs with difcretion -, look well to our 
 goings ; prudently attend to the true nature 
 and final iffue of things : and thus fhall 
 we adorn Religion, and walk worthy of the 
 holy name with which we are called* 
 
 The H Y M N. 
 
 I. 
 
 Father of lights, condudl my feet 
 Thro' life's dark, dangerous road j 
 
 And, O, let every ftep ftill bring 
 Me nearer to my G o i>. 
 
 11. 
 
 Let Heaven-cy'd Prudence be my guide. 
 
 And, when I go aftray. 
 Recall my feet from folly's path, 
 
 Into a better way. 
 
 III. 
 
 Teach me thro' every various fcene 
 
 To keep my end in view ; 
 And whilft I tread life's mazy track 
 
 Let wifdom be my clue. 
 
 IV. That 
 
Of Prudence,, 
 
 IV. 
 
 ^at Wifdofn which is from above 
 Abundantly impart 5 
 And let it guard, and guide, and wariii. 
 And penetrate my heart ; 
 
 V. 
 
 Till it fliall lead me to thy felf. 
 Fountain of Blifs and Love : 
 
 And all my darknefs be difpers'd 
 In endlefs light above. 
 
 S E R^ 
 
io6 Oj Chrijlian Fortitude i 
 
 SERMON V. 
 
 Of Christian Fortitude. 
 
 I GoR. XVI. 13. 
 
 Watch ye^ Jla7td fajl 171 the faith ^ quit 
 you like 7nen^ be Jli^ong* 
 
 WHAT the Apoille recommends to 
 us in tl)e latter part of this verfe, 
 is chriftian Fortitude ; as neceiTary to that 
 Vigilance and Stedfaftnefs which he com- 
 mands in the former. Fortitude then is 
 that part of, the chriftian temper to which 
 we are this day to apply our attention : the 
 nature and neceffity whereof I (hall now 
 endeavour diftindly to lay before you. 
 
 I. Let us coniider the true nature of 
 chriftian Fortitude ; under the following 
 particulars. 
 
 I. For- 
 
Of Chrljlian Fortitude, 
 
 1. Fortitude properly fignifies a Strength 
 of mind. So its Etymology imports ; and 
 fo it is expreffed in the Text, be ftrong. 
 When rightly governed and direcfled, it 
 fhews a great and manly fpirit. When op- 
 pofed to Lukewarmnefs, it is called Zeal : 
 when oppofed to Fear, Valour : and when 
 oppofed to Cowardice, Courage. It is a 
 magnanimity or Greatnefs of mind, that 
 dares to meet any danger and encounter any 
 difficulty, at the Call of Confcience, Ho- 
 nour and Duty. 
 
 2. Fortitude is one of the greateft of all 
 the military Virtues. And was in fo high 
 Efteem among the old Romans (a military 
 people) that the fame word with them ex- 
 prelTes both Virtue and Valour. And as 
 every Chriftian is in a militant ftate, and 
 hath many fpiritual Enemies to confli(ft 
 with. Fortitude therefore ftands in thefore- 
 moft rank among the chriftian Virtues. 
 
 3. Fortitude is commonly divided into 
 aBive and paffive. The former conlifts in 
 boldly attempting any great and good De- 
 fign, and undauntedly perfevering in the 
 profecution of it, through all oppofition and 
 
 ob(lru(ft- 
 
io8 Of Chrijlian Fortitude* 
 
 obftrudtions : the latter coniifts in fuffer- 
 irig, with an equal and compofed mind, 
 the afflldtions, pains, and trials that befall 
 us, and patiently fuftaining the Labour 
 and Trouble we may meet with therein. 
 
 A(B:ive Fortitude is called Valour ; paflivc 
 Fortitude, Patience : but as they equally 
 diicover a great and noble mirtd, they both 
 go under the common name of Mag- 
 fianimityi 
 
 4. Chriftian Fortitude is cfTentially dif- 
 ferent from a natural Courage. It is quite 
 another thing ; hath different Objeds, and 
 ^rifes from different Pinciples. We often 
 fee a great deal of the one, where there is 
 not the leaft Symptom of the other. Many, 
 who were naturally of the moil weak and 
 timorous Spirits, have undauntedly defpifed 
 the greateil: dangers and fufferings, nay, 
 even Death itfelf, in the caufc of GOD 
 and a good Confcience 5 when men of 
 much natural courage, have not been able 
 to ffand the lov/eft fneer and ridicule, for 
 the fake of Truth and Virtue. 
 
 5. Chriftian Fortitude is greatly affifted 
 and fupported by Faith. Faith, by fixing 
 
 the 
 
Of Chriftiati Fortitude, 
 
 the Souls eye on heavenly and eternal 
 things, and giving it a ftrong View of 
 GOD and Glory, infpires it with Life and 
 Strength and Spirit, to break down every 
 Impediment, and rufh through every dan- 
 ger, that intercepts her way to it What 
 mighty Atchievements have been performed 
 by the Fortitude of Faith, and how well it 
 fuftained the antient Worthies and Martyrs, 
 under all the tortures inflicfled upon them by 
 their perfecutjng Enemies, fte the cata- 
 logue of thofe Worthies given us by the A- 
 poftle iJ^/^. xi. who through faith fub due d 
 Kingdoms^ 'wrought righteoufjjefsj obtained 
 promifes, fiofped the mouth of lions y quenahed 
 the violence of fire ^ efcaped the edge of the 
 fwordy waxed valiant in fight ^ turned to 
 fiight the army of aliens : women received 
 their dead raifed to life again : and others 
 were tortured^ not accepting the offered de- 
 liverance, that they might obtain a better 
 RefurreBion. 
 
 6. Fortitude, like every other Virtue, 
 unlefs it be direded and governed by Pru- 
 dence and Wifdom, loofes its quality, and 
 degenerates into a hurtful and mifchievous 
 Difpofition. For unlefs it be kept under 
 
 the 
 
Of Chrijlia7i Fortitude, 
 the guard and condudl of Reafon, it will 
 be employed in a bad caufe, or be car- 
 ried to excefs. In the former cafe, it 
 is not Fortitude bat Folly ; and in the lat- 
 ter it is not true Valour but Raflmefs. Ac- 
 tive Fortitude in a bold and enterprizing 
 mind (like that Zeal by which it is infpired) 
 is of a fierce, and fiery nature j and if not 
 tempered by the milder Virtues of Meek- 
 nefs. Peace, and Prudence, is apt to run 
 into excefi^es that produce all the bad eifeds 
 of Bigottry, and a blind ungoverned Paffion. 
 Lafily. We hence fee wherein a true 
 chriftian Fortitude is charaderiftically dif- 
 tinguifhed, not only from a natural courage, 
 but from that true Valour which is a mere 
 moral Virtue. True Valour, as a moral 
 Virtue, is different from a natural Courage, 
 or mere mechanical Infi:in6t, as it is always 
 calm, compoed and fedate^ and neither 
 fears nor defpifes the danger it is going to 
 meet : but a chriftian Fortitude hath not 
 only thefe properties, which diftinguifhes 
 a virtuous Valour from a natural Courage, 
 but moreover it is excited by greater Mo- 
 tives, governed by higher views, and ani- 
 mated with nobler Principles : not to fay, 
 
 that 
 
Of Chriftian Fortitude, iii 
 
 that the Objecfls of it are more excellent Serm, 
 and arduous, than thofe that ever put ^ - 
 mere human Courage to its utmoft proof. 
 For it is more noble to vanquifh inveterate 
 habits of Sin, than to overthrow an hoftile 
 Hoft J more difficult to fubdue our Cor^ 
 ruptions, than to conquer Kingdoms ; and 
 indeed impoffible, without the concurrence 
 of Divine Auxiliaries. He that h Jlow to 
 finger (fays Solomon) is better than the migh- 
 ty ; afid he that ruleth his fpirit, than he 
 that taketh a City (d). Better^ that is, he is 
 the better man, the greater Hero of the 
 two. 
 
 Thefe Hints may fuffice to give you a 
 right notion of that Chriftian Fortitude, 
 which I am now about to recommend to 
 you J from 
 
 II. The next thing I am to lay be- 
 fore you : viz. its vail Importance and 
 extenlive Ufefulnefs in the Chriftian Life. 
 
 Now, the neceffity and importance of 
 this will plainly appear if we confider, that 
 our prefent ftate is a ftate of warfare, in 
 
 which 
 
 (d) Prov. xvi. 32. 
 
Of Chrijlian Fortitude, 
 
 V'hich the Subtilty and Policy of our En- 
 emies require all our Vigilance j their Im- 
 placability and Obftinacy demand all our 
 Conftancy and Perfeverance -, and their 
 Numbers and Strength call for all our Refo- 
 lution, Self-denial, and unremitted Labour. 
 But unlefs our Souls are armed and nerved 
 with this chriftian grace of Fortitude, neither 
 our Vigilance, Perfeverance, nor Refolur 
 tion can be durable or effeilual. 
 
 I. It is neceffary to a conftant Vigi|ance. 
 No lefs necefTary than this is to our fafety : 
 for without the help of this chriftian Virtue 
 of Fortitude, we (hall foon grow weary of 
 watching ; fhall fleep on our Guard, and 
 give our fpiritual enemies all the advantage 
 over us they can defire. It is an Inftruc- 
 tion of vaft importance, and enforced with 
 a confideration of no lefs weight, which the 
 Apoille Peter gives us i Pet. v. 8. be Jober, 
 be vigilant, hecaufe your adverfary the Devily 
 as a roaring Lion, ivalketh about feeking 
 whom he may devour. Sobriety is men- 
 tion'd iirft, as that which is indifpenfibly 
 necefTary to Vigilance. And that chriftian 
 Fortitude is no lefs fo appears from the verfe 
 where my text is : watch ye (fays the Apoftle) 
 
 Jiand 
 
Of Chrtjlia7t Fortitude, 
 [land f aft in the faith ^ quit you like men, be 
 ftrong. Where the laft Duty is mentioned, 
 not as rcfulting from, but as neceiTary to the 
 former : for all our watchfulnefs will avail 
 nothing, unlefs we have Courage to oppofe 
 the difficulties and dangers which our Vigi- 
 lance deteds. — And then 
 
 2. It is no lefs necelTary to our Perfever- 
 ance j or ftedfaftnefs in the faith. Stand 
 fa ft in the faith, quit you like meji be ftrong. 
 Without Perfeverance, a fteady uniform 
 Pcrfeverance, in the ufe of thofe means 
 which are mofl: prdper to attain any end pro- 
 pofed, we (hall certainly fail of it. And if 
 that end be diftant and important, and the 
 means to attain it difficult, much Courage, 
 Patience and Fortitude are requifite ; with- 
 out which it can never be fecured. 
 
 Now the chief end we all profefs to aim at, 
 is the greateft and moO: important that can 
 be 5 nothing lefs than eternal Life, or everlafl- 
 ingHappinefswhen we quit this World. This 
 end lies at a diftance, and for that reafon it 
 is too often out of fight ; and our way to it 
 encumbered and embaraffed with many dif- 
 ficulties : fome of the means necefTary to at- 
 tain it are very oppofite to the Bent of our 
 
 Vol. I. I natural 
 
Of Chrtfiia?i Fortitude, 
 
 natural Inclinations ; and therefore without 
 this chriftian magnanimity we fhall be dif- 
 couraged, give out, and at once lofe all our 
 paft Labour and future Hopes. It is in a 
 Patient continuance in ivell doing, that we 
 muft feek for Glory, Honour, and Immor- 
 tality, and a well eftablifhed Hope of eternal 
 Life 
 
 When I treated lately of Patience, you 
 may remember I mentioned this fleady per- 
 feverance in Duty among the inftances of 
 pajji've Courage y but as it not only implies 
 quietly bearing the troubles and difficulties 
 we may meet with therein, but a vigorous 
 effort of the mind to furmount them, it may 
 with equal propriety be confidered as an in- 
 ftance of aSiive Fortitude : for thofe diffi- 
 culties muft not only be fuftain'd but con- 
 quered, in order to a fuccefsful Perfeverance. 
 (Lajily) The importance of this chrif- 
 tian virtue ofFortitudc, Refolution and Self- 
 command will further appear, if we con-* 
 fider how neceffary it is to the exercife of 
 that Self-denial v/hich Chrift indifpenfably 
 requires of all his Difciples. If atiy man 
 mill come after me, let him talie up his crofs 
 and follow me. And though we have not fo 
 
 much. 
 
Of Chrijlian Fortitude, 115 
 
 much to fear from the avowed Enemies of Serm. 
 our Chrlftlan profefiion as his firfl Difciples ^« 
 had, and are in no danger of being called ^^"^"^ 
 to the fame kind of Trials as they were, yet 
 we have enemies of another nature that 
 frequently befet us, and flick clofe to us ; 
 which render all our felf-denying Fortitude 
 equally necelTary. I mean our corrupt Ha- 
 bits, irregular Paffions, finful Appetites, 
 and fcnfual Inclinations ; which not only 
 call for all our Vigilance to detecSt, but all 
 our Fortitude to oppofe them. 
 
 A Chriftian's Life is not a life of Eafe and 
 Self-indulgence. A State of Warfare, Pil- 
 grimage, Difcipline, Education, and Trial, 
 requires much refclution, felf- denial, and 
 fortitude : and fuch are the reprefentations 
 which the Scripture gives us of the Chrift- 
 ian's life in this World. Were Religion on- 
 ly a matter of outward Form or external 
 Service, it were no very hard matter : 
 though even this cannot in fome circum- 
 ftances be complied with, without fome 
 felf-denial, or putting a kind of force on 
 our inclinations to attend the calls of Duty : 
 but as it is an inward as well as an outward 
 thing, and confifts in the government of 
 I 2 the 
 
1 16 Of Chrijiian Fortitude, 
 
 the whole Inward man, our thoughts, af- 
 fedions, difpolitions and defires, it is a more 
 extenfive and important Bufinefs, and at- 
 tended with greater difficulty, and calls for 
 much more felf-difcipline, than perfons who 
 are addicted to a fuperficial way of thinking 
 in this matter are able to conceive. 
 
 Thus much may ferve for a general ac- 
 count of the Importance of this Chriflian 
 grace of Fortitude. But as we commonly 
 have a more clear and diftindl view of a 
 Subject by defcending to particulars, it may 
 be proper therefore to fpecify fome cafes, 
 wherein this Virtue Vv'ill be of the moft ef- 
 fential fervice to usj or when the exercife of 
 it becomes in a pecuHar manner necelTary. 
 And 
 
 I. When we are called, by the provi- 
 dence of G o D, to any Duty wherein we 
 forefee, or imagine we forefee, fome parti- 
 cular difficulty or danger. I fay, imagine we 
 forefee ; for there is hardly any cafe wherein 
 the Imagination is more ready to deceive us 
 than in this : either by muftering up Difficul- 
 ties and Dangers that have no exiftence at 
 all but in our own Fancy ; or by magnify- 
 ing thofe that are real, to an enormous de- 
 
 gree. 
 
Of Chrijlian Fortitude, 117 
 
 gree. But the truth and bottom of the Serm. 
 matter is, it is the corruption and carnality V. 
 of our own wicked Hearts that fet the ima- 
 gination thus at work, to deter and diffuade 
 us from a compHance with the directions 
 of God and Confcience. This therefore we 
 fhould remember, when we find any fuch 
 indifpofition and difinclination to a plain 
 and pofitive Duty ; and be afTured, that 
 whatever our Imaginations may fuggeft, the 
 Difficulty is not near fo great as it now ap- 
 pears : and this we feldom fail to find, upon 
 refolutely fetting about it.* 
 
 Cowardice and Timidity in this cafe, and 
 an eafy yielding to the dictates of Fancy and 
 Inclination, will throw us into the greatefl 
 danger of \xi2^vi\^ J};>ip'wreck of a good Con- 
 fcience : and when once we have done that, 
 the difficulty of purging it of the guilt we 
 have contracted, in order to recover our in- 
 ward peace, will be much greater than what 
 was requifite to keep our Confcience clear. 
 When we find ourfelves then at any time 
 I 3 under 
 
 * Tie iv'ife and aBi've conquer difficulties 
 By daring to attempt the7n : Jloth and folly 
 Shinier and Jkrink at fight of toil and danger ; 
 And make the ImpoJJtliility they fear. Ro we. 
 
Of Chrijlian Fortitude. 
 under thefe double and contrary attrac^llons 
 of Inclination and Confcience, let us fum- 
 mon up all cur courage, and fay j * The 
 
 * Duty to which I find my felf fo averfe, is 
 
 * necefTary and important : were it not fo, 
 
 * my corrupt heart would not be fo ftrongly 
 
 * fet againft it. It is the command of God, 
 
 * and mufl be done : and in his name and 
 
 * grace I will immediately fet about it.' This 
 will immediately break the fpell, and rid us 
 of our embarraffment : and in the IfTue we 
 always find, that the dif]iculty of any Duty, 
 is more than recompenfed by the pleafure 
 of refledling on the confcientious perform- 
 ance of it. 
 
 2. We fland in great need of Faith and 
 chriftian Fortitude in an hour of Tempta- 
 tion ; and in refifting thofe folicitations to fin 
 which we often meet with from within, 
 and from without. 
 
 Many fuch fhall we meet with from 
 within : from our own corrupt and evil-dif- 
 .pofed Hearts ; from the irregular workings 
 of our pafTions, thoughts, and appetites: a 
 ftrong propenfion to Vanity and Folly j or a 
 criminal indifpofition to Duty ; and a pro- 
 nefs to Self-indulgence in both. For when 
 
 we 
 
Of Chrijiian Fortitude, 119 
 
 we are fenfible of the danger and evil of Serm. 
 them, it requires no fmall Self-denial and V. 
 Kefolution to conquer them. 
 
 And many more we fliall meet with from 
 the vain and finful world we live in j where 
 we every day fee the moft wide and exor- 
 bitant deviations from the chriflian Rules, 
 both in Life and Temper, Faith and Prac- 
 tice : and thofe who are moft chargeable 
 with them, to be moil unconcerned about 
 them, and moft regardlefs of the confe- 
 quence. And of this number we often fee 
 men of Birth, diftinguidied Parts, and 
 Learning ; whofe example hath the worft 
 influence on their inferiors and dependants. 
 And nothing is more infedious than evil 
 examples, and eipecially to younger minds ; 
 and more efpecially when daily fet before 
 their Eyes, by Perfons who are fu peri or to 
 them in authority and fbation ; and perhaps 
 dear to them by nature and friendOiip. — To 
 refift fuch a Temptation, and in oppolition 
 to it, to perfift ftedfaftly and uniformly in 
 the paths of Virtue and Piety, in conformity 
 to the chriflian Precepts, as laid down by 
 Chrift and his infpired Apoftles, in Faith, 
 Pradice and Worfhip, what a llrong con- 
 I 4 virion 
 
I20 
 
 Of Chrijlian Fortitude. 
 
 Serm. vidion of truth and right, what a vaft force 
 V. and liability of mind does this require ! which 
 without the concurrence of a divine power, 
 can never be exerted or maintained : and 
 yet, unlefs it be, and this Tide of evil exam- 
 ples be ftemm'd, we fhall be carried down 
 the Torreni of the general degeneracy, into 
 the Ocean of everlafting mifery and per- 
 dition. 
 
 It requires much chriftian Fortitude then 
 to oppofe the influence of evil examples; 
 but much more to give a jufi: and feafonable 
 Reproof to thofe who fet them : a duty 
 which we are fometimes indifpenfably call- 
 ed to, and which it requires the greateft de- 
 licacy of Add refs and Wifdom, as well as 
 Fortitude of mind, to execute with fuccels. 
 From the danger and difficulty of which 
 Duty, we fhall be ftrongly tempted to neg- 
 lect it : efpecially when the perfons we are 
 called to reprove, appear not fenfible that 
 they deferve any Reproof; and by looking 
 upon their Condud and Temper in a diffe- 
 rent light from what we do, are far from 
 thinking there is any harm in either. But 
 to proceed 
 
 3 
 
 .We 
 
Of Chriflian Fortitude. 
 
 3. We fhall have need of much Faith 
 and Fortitude, in aflerting and maintaining 
 the important Truths, and genuine Spirit of 
 Chriflianity, in a day when they sre both 
 fo generally negleded or miftaken. When 
 the plain important Dodrines of our holy 
 Religion are boldly attacked and difavowed 
 by fome, and mifefably perverted and dif- 
 guifed by others : when Infidels make a 
 mock of our profefTion, and bigots and En- 
 thufiafts expofe it, by a furious ^eal for the 
 moll unfcriptural and dangerous notions ; 
 placing them in the fame rank of impor- 
 tance with the moft eflential and funda- 
 mental parts of Chriftianity : and whilfb 
 others, fhocked and chagrined at the appear- 
 ance and confequence of fuch unchriftian 
 and unhallowed contentions about little 
 things, degenerate into the utmofl Indiffe- 
 rence and Lukewarmnefs about thegreateft: 
 while fome who have proper notions of the 
 chriflian Faith, have none at all of the chrif- 
 tion Spirit -, and others are right in neither, 
 who think themfelves poffeffed of both : — 
 in fuch a ftate of things (I fay) when all are 
 moft confident of their own Tenets, and 
 mofi: affured of their own Way, what is to 
 
 be 
 
Of Chrijlian Fortitude* 
 be done ? but refolutely and firmly to ad- 
 here to the word of G o d in oppofitlon to 
 them all : take that for our only Teft and 
 Standard, and abfolutely determine to form 
 our Faith, Temper and Pracftice by that only ; 
 with humble prayer for, and dependance 
 upon, divine illumination and flrength ; 
 though we ftould incur the cenfure and 
 condemnation of the whole World thereby. 
 Til at this is right, that this is reafonable, 
 every Chriflian allows, and Confcience de- 
 mands it. But we mufl: not only approve, 
 but pradife it ; not only admit but dare to 
 do it. And this, it mufl be owned, requires 
 no fmall Firmnefs and Fortitude of mind. 
 But without it, I do not fee how we can 
 keep our confcience clear. 
 
 Unreafonable Angularity is without all 
 doubt contemptible. But a refolute fingula- 
 rity, in defence of the plain important prin- 
 ciples of Truth and Righteoufnefs is ne- 
 cefTary ; and when neceffary, is true chrif- 
 tian Heroifm. 
 
 4. Chriftian Fortitude is in a fpeclal man- 
 ner necelTary in a time of Perfecution. For 
 this may polTibly be the effed; of exerting 
 our zeal and ftedfaftnefs in the manner, 
 
 and 
 
, Of Chriflian Fortitude, 123 
 
 and upon the occaiion before mentioned. Serm. 
 So that ^ne inftance of Magnanimity, from V. 
 the oppofition it encounters, may fometimes 
 create the neceffity of a greater. Blcffed be 
 God this is a trial of chriflian Fortitude that 
 we are at prefent in no apparent danger of. 
 But though we are not like to be ConfelTors 
 or Martyrs for the caufe of Chriftianity, as 
 the primitive Chriftians were, yet we may 
 poflibly fall into Company, where our de- 
 termined adherence to Confcience, Truth 
 and Religion, may be conftrued as an un- 
 reafonable and affefted precifencfs ; and ex- 
 pofe us to hard Cenfures, if not to Obloquy, 
 Contempt and Ridicule. In fuch a litua- 
 tion (if our confcience acquit us of all indif- 
 creet warmth and weaknefs) we fliould 
 fumm.on all our chriflian Courage, and with 
 an Apoftolick fpirit of Martyrdom fay. It is 
 a f mall matter to he judged of mens judg7nent, 
 he that jiidgeth me is the Lord : and account 
 the fhame we endure for the caufe of Chrift 
 and his Gofpel, our trueft Glory. 
 
 When the Fear of man is like to unfit 
 us for, or divert us from any plain impor- 
 tant Duty, let us call to mind that nervous 
 expoftulation of the Prophet, Who art thou 
 
 that 
 
Of Chriftian Fortitude, 
 that thou JJjouldJi be afraid of a man that JJjall 
 dicy and of the [on of man which jlmll he made 
 as Grafs ? and forgetteji the Lord thy Maker ; 
 who ftr etched out the Heavens ^ and laid the 
 foundation of the Earth [o). 
 
 Lafllyj The time when we fhall ftand in 
 the greateft need of all our chriftian Faith 
 and Fortitude, is in the near approach of 
 Death: when we ftand trembling on the 
 fatal Precipice, about to leap into the dark 
 Gulf, unknowing what is beyond it : only 
 that it is a world of Spirits, where ourftate is 
 fixed for Eternity, and from whence we 
 fliall never return. The very Thought makes 
 us fliudder at a diftance. What will it do, 
 when but a few hours intercept this and 
 the eternal World ! No Fortitude but that 
 of the Chriftian, and no chriftian Fortitude 
 but that which is founded on a fti-ong and 
 lively Faith, in the gracious promifes and dif- 
 coveries of the Gofpel, can give the Soul a 
 rational Repofe, and Self-pofTeffion then. 
 
 Thus have I endeavoured to open to you 
 the true Nature, Extent, and Importance, 
 
 of 
 
 io) Ifa. li. n. 12. 
 
Of Chrijlian Fortitude. 
 
 of this part of the Chriflian temper : a Re- 
 folution, Strength, and Firmnefs of mind, 
 in ftedfaftly adhering at all times to the ne- 
 ceflary and eflential parts of the Chriftian 
 Faith and Pradice ; in oppofition to every- 
 thing that tends to difcourage us in, or fe- 
 duce us from it. 
 
 I fliall now conclude with laying before 
 you a few Motives, which may at once ferve 
 to excite us to, and affift us in the Exercife 
 of it. 
 
 I. Let us confider how good a Caufe we 
 have. It is the caufe of God we are called 
 to ftand up for j and he ftands by to fee in 
 what manner we maintain it. Let us then 
 acquit ourjelves like men^ and bejirong. It is 
 for our immortal Souls that we figr.t, a- 
 gainft fpiritual WickednefTes, and the powers 
 of Hell which feek to ruin them. It is for 
 an immortal Crown, an eternal weight of 
 Glory ^ that we contend -, and what demands 
 the utmoft efforts of our Zeal, Strength, 
 Refolution and Magnanimity if this does 
 not ? Shall earthly Heroes readily fubmit to 
 hardflnps, mortifications, and felf-difclplinc, 
 for the fake of a little temporal Honour 
 and popular Fame ; and iliall we be afraid 
 
 to 
 
126 Of Chriftian Fortitude, 
 
 to undergo much lefs for the fake of heaven- 
 ly Recompences, and eternal Glory ? they 
 do it to obtain a corruptible Crown y we an in^ 
 corruptible {<?). 
 
 2. In acaufe fo jufl and glorious, we are 
 ftrengtliCned by a divine power ; furnifhed 
 with all-fufficlent grace. God himfelf is 
 ever near at hand to help us j and to do 
 for us exceeding abundantly abo've all that we 
 can afk or think -y and fupported by fuch an 
 almighty auxiliary, what enemy have we to 
 fear ? for infinitely ftronger is he that is for 
 us, than all thofe that are againfl us. 
 
 When the Lord devolved the Government 
 and Condud: of the Ifraelites upon yojhiia, 
 after the death of Mofes, he repeated and ear- 
 neflly inculcated upon hirji the exercife of 
 this Virtue which I am now recommending; 
 and urged it by the very Motive I am now 
 mentioning; {iiiz.) the affurance of his al- 
 mighty Pretence and Help. JoJ/j. i. 5, 6. ^s 
 I was with I^lofeSj fo will I be with thee : I 
 will not fail thee^ nor forfake thee. There- 
 fore beftrongy and of good Courage^ verfe 7. 
 only be thou fir ong^ and very couragious ; that 
 
 thou 
 (0) I Cor. ix. 25. 
 
Of Chrijlmi Fortitude. 127 
 
 thou may eft obferve to do according to all the 
 Law which Mofes my Servant commanded thee. 
 Again ver. 9. have 1 7iot commanded thee "^ he 
 (irongy and of good courage-, be not afraid, 
 neither be thou difmayed ; for the Lord thy 
 God is with thee, whither fcever thou goeft, 
 Belides, 
 
 3. Refolution and Fortitude in a good 
 caufe foon lelTen thofe Difficulties, which 
 to lloth and folly appear unfurmountable; 
 and eafily conquer thofe Enemies, which 
 to indolence and cowardice leem invincible. 
 As Fear turns mole-hills into mountains, 
 Fortitude turns mountains into mole-hills j 
 and as much diminifhes the difficulty, as the 
 other magnifies it. 
 
 It Is always the property of little minds 
 to mifreprefent things according to their 
 fears and fancies ; to dread imaginary Evils 
 as real, andpoffible ones" ascertain : whereas 
 true Wifdom, Faith and Fortitude take a 
 timely precaution againft the Evil they fore- 
 fee as probable j and thus prepared, boldly 
 proceed to prevent or conquer it : by which 
 means it either difappears, or is foon van- 
 quifhed. For as we have often a greater 
 pleafure in the expeftation of a temporal 
 
 Good 
 
Of Chriflta7t Fortitude. 
 
 Good than in the enjoyment, fo we ofterf 
 feel a greater pain in the apprehenfion of a 
 temporal Evil than in bearing it. Juft the 
 reverfe is the nature of eternal Good and 
 Evil : the pleafures of Heaven w^iil infinitely 
 tranfcend all the faints mofl exalted Hopes, 
 and the pains of Hell the iinners greateft 
 Fears. 
 
 Laflly, To excite our Fortitude In the 
 caufe and religion of Chrifl, let us fet his 
 great Example always before our eyes. O, 
 what pains and perfeverance did he endure 
 in all his hahom's of lo've for us ! with 
 what a well-govern'd wife and {leady Zeal, 
 did he flem the Torrent of vice, hypocrify, 
 and wickednefs, that abounded in the age 
 in which he appeared ! In his whole Con- 
 dud: how well was tempered the fortitude 
 of the Lion with the meeknefs of the Lamb! 
 Though he never gave unneceiTary offence 
 to any, yet he was not afraid to give the 
 greatefl, even to his moft implacable Ene- 
 mies, when the caufe of Truth and Righte- 
 oufnefs called him to expofe the Hypocrify 
 and Villainy of the Scribes and Pharifees: 
 which he laid open without referve^ and 
 addreffed the moft pungent Reproofs to their 
 
 Con- 
 
Of Chrijlian Fortitude, 
 
 Cohfciences, with undifmayed fidelity and 
 freedom. He met, encountred and con- 
 quered all the powers of Hell, armed with 
 infernal virulence and vengeance to oppofe 
 the falutary Defigns he came into the World 
 for i and triumphed over them, leading cap- 
 tivity captive. 
 
 And are we not his Followers ? lifted in 
 the fame fervice, and called to fight in the 
 fame caufe ? Let us then endure Hardnejs as 
 the good Soldiers oj Jefus Chriji ; and under 
 his Banner, with the fame Fortitude, Jight 
 the good Fight of Faith ; and through him 
 we fliall ere long be f?2ore than Conquerors, 
 and receive a Crown of Glory that fadeth not 
 away^ • 
 
 The H Y M N. 
 
 I. 
 
 Courage, my Soul ; whilft God Is near 
 What Enemy haft thou to fear ? 
 How canft thou want a fure defence, 
 Whofe refuge is omnipotence ? 
 
 Voi.L K II; 
 
Of Chrijlian Fortitude, 
 
 II. 
 
 Tho' thickelt dangers croud my path. 
 To terrify my feeble faith j 
 My feeble faith on God relies, 
 And all thofe dangers ftill defies. 
 
 'III. 
 
 Tho' billows after billows roul 
 To overwhelm my finking foul. 
 Firm as a rock my foul fhall ftand. 
 Upheld by an almighty hand 
 
 IV. 
 
 And when in death's dark vale I tread 
 ' With gloomy horrors over-fpread, 
 ^ My fteadfaft heart fhall fear no ill, 
 • For thou, O Lord, art with me ftill/ 
 
 V. 
 
 Still fhall thy prefence be my aid. 
 Guide me fafe thro' the horrid fhade, 
 Chace all my rifing fears away. 
 And turn my darknefs into day. 
 
 SER. 
 
Of Self -Government, 131 
 
 S E R M O N VI. 
 
 Of S E L F-G O V E R N M E N T. 
 
 Pro v. vi. 23. 
 Keep thy Heart with all diligence, 
 
 ' I ^ H E laft and moft extenfive of all the 
 i human Virtues is Self-government : 
 which includes in it all the reft that are not 
 comprehended in thofe I have before defer!- 
 bed; as Self-denial, Chaftity, Moderation, 
 Meeknefs, Temperance, and the like : all 
 which are but fo many modes or regular 
 ad:s of Self-government. 
 
 This is the plain Import of the Words I 
 have read : for to keep the heart with all dili- 
 gence^ is carefully to obferve and regulate 
 all that paiTes in it, and fprings from it ; in 
 which the proper Government of our felves 
 doth confift. 
 
 K % By 
 
Of Self -Government . 
 
 By felf-government I mean, fach a Com- 
 mand over our Thoughts, Appetites, and Paf- 
 Jions, as to be able to repell, reftrain, and fub- 
 due, thofe that are evil and hurtful ; and to 
 retain, indulge and improve thofe that are 
 good and ufeful : or in other words, to bring 
 them all into fubje6tlon to Confcience, Rea- 
 fon, and Religion. 
 
 I fhall fpeak to each of thefe difhindly. 
 
 I. The Government of our Thoughts. 
 
 In this there is more of Religion than moH 
 men conceive. And perhaps there cannot 
 be a more certain mark that the Fear of God 
 prevails in our heart than this, that we 
 make confcience of our Thoughts. Becaufe 
 tho' they are hid from the world^ yet we 
 know they are all as manlfell and open to 
 his Eye as our mofl publick Actions are to 
 the Eyes of men. And therefore the Fear 
 of i3od can be the only motive to guard them. 
 It would be to little purpofe, I apprehend, 
 to trace out the fource of thofe fecret ima- 
 ginations which fo often ileal imperceptibly 
 into the heart, and which we are fo apt to 
 harbour tK.-ie b^f-^rs we conlider whether 
 
 we 
 
Of Self -Government, 
 
 we ought or no. It will be more for our 
 advantage, to be diftind:ly inform'd, what 
 thofe Thoughts are (from whatever quarter 
 they corpe) which ought to be immediately 
 r^pell'd or rejedted -, and what are thofe 
 which are to be carefully retain'd and im- 
 prov'd (d). And 
 
 I . Let us confider what thofe Thoughts 
 are which, as foon they enter, ought to be 
 immediately difmifs'd. Of this kind are 
 
 (i.) All thofe Thoughts which give the 
 mind unnecelTary Pain and difcompofure. I 
 fay, unnecejfary Pain ; becaufe there are fome 
 painful and uneafy Thoughts, that are not 
 only lawful, but beneficial -, and improvea- 
 ble to piou5 purpofes. For inflance, the re- 
 flecflions of a guilty confcience, and the re- 
 membrance of our pall fins, whether of o- 
 mifHon or commiffion. Thefe fentiments, 
 tho' painful, are by no means to be fiifled^ 
 but by all means to be indulged at certain 
 feafons, to renew our repentance and keep 
 us humble in our own Eyes. But thofe 
 Thoughts which excite in the niind a need- 
 Jefs difquietude ought not to be admitted, 
 K 3 much 
 
 (d) Vid. Txt^Xxitor^^Seif^Kno'vAedgfy Parti. Chap. 14, 
 aud ^eed^ Difcourfes, Vol. I. Zerm. ix. 
 
Of Self -Government, 
 
 much lefs retain'd. This fingle Rule will 
 be found to be of more fervice to the tran- 
 quillity of the mind than we can well ima- 
 gine, and for want of a due attention to it, 
 many perfons for no caufe become the moft 
 miferable Self-tormentors. 
 
 (2.) All fmful Thoughts, whether plea- 
 fing orp.iinful, are to be immediately ban- 
 iili'd, as foon as they intrude. 
 
 Some of thefe the mind is apt to indulge- 
 for the fake of that falfe and vicious plea- 
 fure they give it for a moment j but which 
 leave bad impreffions behind, and cherifh a 
 criminal oifpofition in the heart. 
 
 Of this kind are all malevolent Thoughts 
 againft thofe that have injured us : which 
 only ferve to foment a vindictive temper, 
 and prompt us to retort the Injury : than 
 which, nothing can be more repugnant to 
 the meek, forgiving fpirit of the Gofpel. 
 
 Of the fame kind alfo are all impure and 
 lafcivious Thoughts j which deeply taint and 
 pollute the mind, and are often followed by ve- 
 ry fhameful and pernicious confequences (c). 
 
 Such 
 
 * (c) The mind is paffive in receiving its notices of things, 
 ? whether pure or impure, but it is aflive in its Determination 
 * whether to harbour or difcard them. As far as it is Paffive, 
 
 *it 
 
Of Self ^Government, 
 
 Such alfo are all vain and extravagant 
 conceits of our own worth and unpor- 
 tance, and the deference we conceive due 
 to our Rank- and Character : which only in- 
 flate the mind, and blow up that Pride 
 which naturally fwells the human heart. 
 
 Now thefe and fuch like Imaginations, 
 tho' they bring with them a degree of plea- 
 fure for the prefent, yet appear in their na- 
 ture and confequences to be evidently linful, 
 and therefore ought to be immediately fup- 
 prefs'd. 
 
 But there are other kind of Thoughts no 
 lefs unlawful, that bring with them as much 
 pain as thofe I have juft mention'd do plea- 
 fure : which, neverthelefs, by a flrange ob- 
 liquity of heart, we- are equally prone to 
 cherilh. — Such are all angry and refentful 
 Thoughts, which fret and chafe the mind; 
 envious Thoughts, which canker and 
 corrode the heart ; anxious and fearful 
 K 4 Thoughts, 
 
 « it is entirely innocent ; as far as it is asRive, it is accoun- 
 
 * table : and it certainly is aftive when we dwell upon im- 
 
 * pure thoughts with complacency ; when we ftrengthea 
 
 * our felves in wickednefs, by cherifliing the remembrance 
 
 * of paft guilty Joys, and laying fcenes in our imaginati»ns 
 
 * for the entertainment of future pleafures.' 
 
 Seed's Difcourfes, Vol. I. ^. 238. 
 
Of Self -Government, 
 
 Thoughts, which perplex and terrify the 
 fpirit ; melancholy and defpondingThoughts, 
 which darken and dejed: the foul ; and pee- 
 viih, difcontented Thoughts, which vex and 
 harrafs the ipner man. -— All fuch imagina- 
 tions are to be forthwith expell'd on a dour^ 
 ble account : not only becaufe they are 
 painful, but abfolutely finful j and equally 
 pernicious both to Body and Mind. But 
 
 2. Not only all wicked but all imperti- 
 nent, trifling and chimerical Thoughts are 
 to be kept out of the heart as much as pof- 
 fible. For thefe two reafons, 
 
 Becaufe they keep out better ; and are un- 
 worthy a rational creature. For fuch wild 
 reveries differ nothing from waking dreams : 
 and fhew that Keafon^ the {vjyvjf/.oviKr] as the 
 Antients call'd it, the) Prefident or ruling 
 Power, is abfent or dormant ; whofe office 
 it is to ejedt all fuch impertinent Intruders. 
 And 
 
 Becaufe if the mind once gets fuch a Ha- 
 bit of trifling, it will be apt to indulge it at 
 the mofl improper times , I mean the fea- 
 fons of Devotion, when it ought to be the 
 moft ferioufly and intently engaged. 
 
 Vain 
 
Of Self-Government , 
 Vain Thoughts are too apt to fteal into 
 the beft minds (God knows) when they 
 ought to be better employ'd j but they will 
 only lodge in the hearts ofjools. The wife 
 and pious will chafe them away, as foon as 
 they enter. And the more we accullom 
 our felves to exercife this authority over 
 them whenever they intrude, with the more 
 eafe fhall we be able to repel them when 
 they are moft unfeafonable and linful. 
 
 Well, thefe are the Thoughts we fhould 
 carefully guard againft and rejed:. But 
 
 2. There are others which we fhould en- 
 deavour with equal care to retain, cheriOi 
 and improve. Which are the reyerfe of 
 thofe before mention'd. e. g. 
 
 I. Any pleafing and agreeable fentiment 
 may be admitted, provided it be pure, jufl, 
 innocent and feafonable. For if there be no 
 iuft realbn why it fhould be difcarded, this 
 fmgle confideration, that it gives us an inno- 
 cent pleafure, is a fufhcient reafon why it 
 ought to be retain'd. Becaufe it keeps the 
 mind in good humour ; and gives it a foci- 
 able, friendly and benevolent difpofition. 
 But 
 
 2. We 
 
Of Self -Government, 
 
 2. We ilioiild take more efpecial care to 
 retain our beft Thoughts j fuch as relate to 
 God, to our Souls, to Heaven, and the v/ay 
 to Happiinefs upon the Gofpel Scheme. To 
 which we may add moral Refled:ions, and 
 the mofl ufeful rules of life. Thefe kind 
 of fentiments, I fay, we fhould take more 
 efpecial care to cherifh and improve ; be- 
 caufe they diredly tend to mend our fpirits 
 and make the heart better. And by th^; 
 concurrent influences of the holy Spirit (of 
 whofe gracious motions thefe holy Thoughts 
 are the genuine effe6is) they often become 
 of more real ufe to us than a Sermon. And 
 to furnifli the mind with a good flore of 
 fuch ufeful Thoughts, cs fubjedls of future 
 meditation, it would be proper to lay up in 
 our memories, the moft ftriking and impor- 
 tant fentiments that occur to us in reading 
 the facred fcrlptures, or any other good 
 book ; and keep them by us, as Food for the 
 Soul, or matter for the mind to ruminate 
 upon at leifure. 
 
 Lajily. Every ufeful and inftrudtive 
 Thought fliould not only be recolleded, 
 but retain'd, revolv'd and improved. That is, 
 when they are feafonable : for fome ufeful 
 
 Thoughts, 
 
Of Self -Government. T-3 9 
 
 Thoughts, when they are unfeafonable, are Serm, 
 impertinent and difallowable. VI. 
 
 I flia'l conclude this branch of the fub- ^■^"""'^ 
 jedt with two retledions. 
 
 1. This part of Self-government is of 
 greater importance, becaufe it has a greater 
 efFecft upon the temper of our fpirits, than is 
 generally imagin'd. We commonly fa}', 
 that 'Thoughts are free. By which we are 
 only to underftand that they are free from 
 human cognizance. For if we mean, that- 
 we are fre'e to entertain what Thoughts we 
 will, and that we are not accountable for 
 them at the Bar of God, 'tis a great mif- 
 take ; for the word of G o d exprefsly tells 
 us that the very thought offoolijkmefs is fm (^); 
 and that our fecret Thoughts ihall be 
 brought into Judgment {b). And even a 
 pagan Writer obferves, that whoever indtiU 
 geth the thought of any fecret wickednefs in 
 his hearty is in a degree aBually guilty of 
 it (c). 
 
 2. How ufcfully may a perfon, who has 
 learn'd this happy art of commanding his 
 
 own 
 
 [a] Prov. xxiv. 9. [b] Eccl. xii. 14. 
 
 {() Nam feclus intra fe taciturn qui cogitat ullum 
 Fadi crimen habet. Juvenal. 
 
Of Self -Government, 
 
 own Thoughts, fill up all his leifure time ! 
 and enrich himfelf by gathering up thefe 
 precious fands which fo often run to wafte 1 
 He will then not only never want Company 
 or Bufinefs (for he may fay with that great 
 Roman General, Scipio Africanus^ that he 
 is never lefs alone than when alo7ie) but he 
 will never want the befl Company. For 
 we attain to true Wifdom much fooner by 
 recollecting and digefting our old notions 
 by Meditation, than by acquiring new ones 
 by Converfation. And befides, by thus re^ 
 volving and improving our moft ferious 
 Thoughts, we invite God himfelf to be of 
 our company; who never denies his prcr 
 fence to thofe who are thus prepar'd for ity 
 But to proceed 
 
 II. Self-government not only implies a 
 right Command of our Thoughts, but alfp 
 a juft regulation of our Appetites an4 Incli- 
 nations. 
 
 There are no Appetites or Defires in the 
 human nature but what are fubfervient to 
 fome good end. This is certain, becaufe 
 the wife Author of it does nothing in vain. 
 
 We 
 
Of Self -Government, 
 We have no appetites then, purely natural, 
 but what may be indulg'd at certain times, 
 and to a certain degree. But as fuch grati- 
 fications are always attended with a fenfible 
 pleafure, mankind are apt to indulge to that 
 pleafure too far, or to fuffer their paffion for 
 it to rife too high. And here lies their 
 danger. 
 
 And let it be obferv'd, that this is true 
 not only with refped: to fenfitive entertain- 
 ments, but alfo thole of Imagination, Specu- 
 lation and Science : and any pleafure what- 
 ever, to which the mind is carried by a 
 ftrong and prevalent propenfity (excepting 
 that which arifes from Religion and Virtue) 
 may become a fnare to us, and lead us into 
 folly and tranfgreffion : that is, if thofe ap- 
 petites or inclinations are fuffer'd to rife too 
 high, or are indulg'd unfeafonably, or to 
 excefs. — Let us attend to thefe particulars 
 with a little more precilion. And 
 
 I. Our natural Appetites ( v^h ate ver they 
 be, or however lawful in themfelves) are in 
 danger of leading us into temptation, when 
 they become too violent and ungovernable. 
 Becaufe our Defires when they once become 
 difproportionable to their Objev5tj not only 
 
 exceed 
 
Of Self-Govemmeni. 
 
 exceed the Bounds of reafon, (which Is Jti 
 itfdlf unlawful) but hurry us on to an un- 
 feafonable or excellive gratification of them > 
 -which is much more fo. 
 
 Beiide, this intemperate appetite or Inor- 
 dinate love for any earthly objedt, when un- 
 rdftrain'd, povv'erfully draws off the heart 
 from God: and permits it to ufurp that 
 place there which ought to be facred to him. 
 And therefore 'tis properly called Idolatry. 
 Whatever we love more than God, that is 
 our Idol. And the guilt of this Idolatry is 
 in proportion to the tendency of its objed: to 
 fenfualize the mind, and alienate it from fpl- 
 ritual, divine and heavenly things. 
 
 It is of vaft ccnfequence therefore to the 
 life of Religion, to be frequently looking 
 into our Hearts j to fee what it is that bears 
 the chief fway there j what appetites and 
 inclinations mofl:predominatej what are our 
 habitual and ftrongefl attachments; and in 
 what manner they operate :^ for if thefe be 
 not vigilantly guarded, they will foon de- 
 ceive and feduce us before we are aware. 
 And to corred: thefe violent and irregular 
 propenlions In their iiril motions, is the beft 
 way to prevent thofe hurtful effedts which 
 
 they 
 
Of Self- GGvernme?it» ■ 1 4:3 
 
 they will in time, if not check'd, never fail Serm. 
 to produce. -This is laying the Axe at the VI. 
 Root of the tree ; before it produce thofe ^""^'**^ 
 bitter fruits, which, like fweet poifon, are 
 not nfiore palatable than pernicious. But 
 
 2. Our Appetites and Inclinations may 
 become criminal, not only when they are in 
 themfelves too ftrong and impetuous, but 
 when they are improperly or unjeafonably 
 gratified. And this may fometimes happen 
 through the furprize of a Temptation, even 
 when they are not of themfelves over vehe- 
 ment. Tho' it muft be own'd that in ge- 
 neral the ftronger they are, the more apt 
 they are to be thus abufed. 
 
 The improper or unfeafonable indulgence 
 of any appetite, tho' in itfelf ever lb inno- 
 cent, I fay, is linful. Take an inftance of 
 thisinotie of the moil laudable inchnations 
 •of the mirid \ a Love of Literature : or a dc- 
 lire to fur nidi the mind with the knowledge 
 of Books and Fads, and the Gharaders of 
 men and times, antient and modern; to 
 fearch into the- fecret fprings and laws, in 
 order to explain the operationsyof nature ; ^ 
 and the like. If we have leifure, ability, 
 health and opportunity to purfue tbefe 
 
 Studies 
 
Of Self-Gover?mient, 
 
 Studies with fuccefs, 'tis commendable, arid 
 will add an ornament to our character. Burt 
 if we profecute them to the neglect of our 
 proper and necelTary Buiinefs, or to the de- 
 triment of our Health and Circumftances j 
 or at thofe feafons that are facred to more 
 ferious and important Employments, theii 
 the indulgence of that Inclination (laudable 
 as it is in itfelf ) becomes criminal. 
 
 And not only that which is innocent and 
 commendable, b;it that which is in itfelf a 
 Duty, by being unfeafonable, becomes un- 
 lawful. So neceflary is it to lay a reflridtion 
 upon fome of our better inclinations, at cer- 
 tain times, and in fome circumftances : 
 which is a very confiderable branch of Self- 
 government. But 
 
 3. Our greateft danger commonly arifes 
 from the exceffive Indulgence of our appe- 
 tites. Be they ever fo innocent, or the gra- 
 tification of them ever fo feafonable, yet if 
 this be carried to an immoderate degree, it 
 becomes finful. And hence fome are more 
 prone to offend in thofe things which are 
 lawful, than others are in thofe which are 
 not fo. 
 
 This 
 
Of Self- Government, 1 45 
 
 This branch- of Self-government compre- Serm. 
 hends the virtues of Temperance, Sobriety V.I 
 and Moderation. For an inordinate or ex- '-"■v— -» 
 ceffive gratification of animal appetites, is a 
 tranfgreffiorl of thofe Bounds w^hich thefe 
 virtues prefcribe. Thofe Bounds indeed 'tiS 
 no eafy matter precifely to afcertain : becaufe 
 the conflitutions and capacities of men are fo 
 different, that that may be an excefs in one 
 man which is not fo in another. But for a 
 general Rule perhaps this may be as good 
 as any ; that whatever gratification of our 
 animal appetites is carried beyond its proper 
 end, and efpecially if it fubvert or defeat the 
 end for which 'tis allow'd, that gratification 
 exceeds the Bounds of Temperance, and 
 therefore, in proportion as it does fo, is un- 
 lawful. And of this nature itfelf gives us 
 a fair warning, by taking away from the 
 pleafare of the gratification, in proportion to 
 the approach \ve make to Excefs 5 in which 
 there is no pleafure at all. 
 
 I fliall conclude my Thoughts on this 
 branch of Self-government with one obfer- 
 vation of no Icfs importance than anything 
 that hath been faid upon it : and that is, 
 that the fame care is rcquifite to regulate 
 
 Vol. I. L . our 
 
Of Self -Government, 
 our Averlions,^ as to redlify our Propenfions^ 
 becaufe the former are no lefs apt to feduce 
 us than the latter : and in the fame way tooj 
 that iSj by being unreafonable, unfeafonable 
 or immoderate. And therefore a conftant 
 vigilance to guard, examine and difcipline 
 thefe, is equally necefTary to the right regu- 
 lation of the Heart. 
 
 III. The laft great branch of Self-govern- 
 ment confifls in the due difcipline of the 
 Paffions. 
 
 ThePaffions are the moft blind andfervile, 
 and yet the moil im-perious and impetuous 
 of all our Powers. They are of excellent 
 fervice when kept under the Command of 
 Reafon, but extremely mifchievous when 
 they refufe its Reins. They are in the hu- 
 man mind, what the fails are in a Ship ; 
 which carry it with greater fpeed the right 
 or wrong way, according to the direction it 
 is under. This fliev/s hov7 requifite it is, 
 that they who have (Irong paflions fliould 
 have a folid Judgment to dired: them : 
 which, however, is what we feldom fee 
 go together. And hence it is that Zeal 
 
 (which 
 
Of Self -Government, 147 
 
 (which is nothing but a warm and paffionate Serm, 
 attachment to certain points and pradlices re- VI. 
 lative to Religion) has often fucli pernicious ' — "^ ' 
 efte(fls J and does juft fo much harm under 
 a wrong direction, as it would do good un- 
 der a right one. 
 
 The Paffions are ufually divided into Pairs, 
 and join'd with their Oppofites. As Love 
 and Hatred, Joy and Sorrow, Hope and 
 Fear, Contempt and Efteem, and the like : 
 and every Paffion when it grows violent, 
 is beft fubdued by playing its oppoUte a- 
 gainft it. 
 
 In every conllitution there is one paffion 
 that bears the chief fway j commonly called 
 the ruling pa [jion-y which exciting fome pre- 
 vailing appetite or inclination, diftinguifhes 
 every one's particular charad:er and temper : 
 and being natural, is extremely hard to be 
 regulated, when it becomes exceffive. And 
 from this fource arifes every man's conftitu- 
 tional Iniquity, or the Jin that moft ea/ily befets 
 him. 
 
 In fome, the paffions rife too high ; in o- 
 
 thers, they fmk too low. Both have their 
 
 Inconveniencies; but the former the greatefl. 
 
 'T'hat is the happieft temper in which the 
 
 L 2 p?jTions 
 
14-8 Of Self- Go'Demineni;, 
 
 Serm, paiTions are well mixt and equally poifed ; 
 VI. becaufe they are then moft eafily manag'd. 
 ^•^^V^ As there is no Appetite, fo there is no 
 Pailion, planted in our nature, but what 
 has it's Ufe ; is in itfelf lawful, and may 
 be made fubfervient to excellent purpofes. 
 If it were not fo, the all-wife author of our 
 Being would never have fuffer'd them to 
 have had any place in our compofition , who 
 at firfl made and pronounced all things ^W. 
 However, the unhappy efFe(5ts of our origi- 
 nal Apoftacy, perhaps, are no where more 
 vifible than in the wild diforder it has intro- 
 duced into thefs inflammable Powers of oui^ 
 mind. 
 
 The due Government of the pafTions con- 
 fifls in two things. 
 
 I. In fixing them on right Objeds. i. In 
 keeping them within proper Bounds : or 
 adjufting their degree to the Importance 
 of thofe Objed:s. Perfons of a pafiionate 
 complexion are prone to offend in both thefe 
 refpe6t& : and 'tis no lefs finful and dange- 
 rous to fet the affediions inordinately on a 
 riglit ObjeO, than tg let them fix upon a- 
 wrong one. 1 know but of one exception 
 to this Rule. Our Efteem for the fupreme 
 
 Good^ 
 
Of Self- Gover7i}}ie7it. 149 
 
 Good, and our Fear of the greateft Evil, Serm. 
 are capable of no excefs. That is, we can- ^^• 
 not' love God or hate Sin too much. u— v— ■*> 
 
 Of all the Paffions perhaps the leafl ma- 
 nageable is Wrath, or intemperate Anger : 
 efpecially when fcated in a mind naturally 
 cholerick, and inflam'd by a constitutional 
 Pride. Hence it has by way of eminence 
 obtain'd the name of PaJJion : a conquefl 
 over which, Solomon tells us is a mark of the 
 trueft Heroifm ; he that is JJow to anger is 
 better than the mighty -, and he that riileth his 
 fpiritj than he that taketh a city [i). And 
 the dreadful effeds of the predominance of 
 this paffion are elfewhere defcrib'd hy an 
 image fimilar to this ; he that hath no Rule 
 over his own Jpirit, is like a city that is broken 
 down and without walls (k) : that is, weak, 
 defencelefs, and expos'd to every Infult 
 and Injury. And thus the very thing a 
 proud and paflionate man is moft afraid of, 
 he lays himfelf moft liable to. 
 
 To keep thefe turbulent powers of our 
 
 nature in due order, the befl way that I 
 
 know of is — firft, to find out our ruling 
 
 paffion, and put a double Guard on that: 
 
 L 3 becaufe 
 
 (ij Prov. xvi. 32. fij Prov. 25. 21, 
 
Of S elf -G over 7ime?it, 
 becaufe all the other follow Its Lead. And 
 when we have thus taken the fore Horfe by. 
 the Flead, the reft Vvill of courfe be quiet. — 
 The next Rule is to keep clear of that Com- 
 pany and thofe Occafions, that we have 
 found by experience are apt to excite our 
 moft dangerous paffions. This is Solomoris 
 Advice, make no Friendjlnp with an angry 
 7nan^ and with a furious man thou fialt not 
 go J hiji thou learn his ways, and get a fnare 
 to thy foul (/). A fiery-temper'd man, botK 
 for his own fake and that of others, fliould 
 keep but little company.— To this we mufl 
 add, a conftant guard upon our fpirit ; and 
 a frequent infpettion into our Hearts. — 
 Summon one Paffion to curb the violence 
 of another : for being thus mixt and coun- 
 terpoised, they become more temperate. — 
 Converfe chiefly with thofe perfons who ex- 
 cell in that temper in which you are mofl 
 defective. — Keep in viev/ the befi: Examples 
 for your Guide and Pattern : and efpecially 
 that of our great Lord and Mafter j who of 
 this as well as every other inilance of Self- 
 government, hath left us a perfect example, 
 and an exprefs Command to walk ifi^- his 
 
 fteps. 
 
 (I) Prov. x.xii. 24, 25. 
 
Of Self-Gover7tme72t . i r i 
 
 Jleps. — And to all \ve muil: add humble, Serm. 
 fervent, frequent Prayer to the father of our VI. 
 ipirits, that by his Grace we may be en- ^-"v-^ 
 abled to govern them, to the peace of our 
 minds, the honour of Religion, and the 
 Glory of his Name. 
 
 So much for Self-govemfnejif : the la(^ 
 and moil: extenfive of all the Human Vir- 
 tues. 
 
 I have now gone through the fcveral 
 Graces which form the firft part of the 
 Chriilian . Temper : or thofe Difpofitions 
 we ought to preferve and cultivate with re- 
 gard to our felves ; commonly cali'd the 
 Human Virtues. Which I have compris'd 
 under thefe fix ; Humility y Contentment^ Pa- 
 tiencCy Trudence^ Fortitude^ and Self-govern- 
 menf. The next I propofe to explain are 
 thofe. which refer to G o d as their Objed: j 
 and'are therefore commonly cali'd the Di- 
 mne Virtues. Which are the Subjed:s of the 
 iix next Difcourfes, 
 
 ^ The 
 
IStRM. 
 
 152 Of Self -Government. 
 
 KRM. 
 
 ^ The H Y M N. 
 
 I. 
 
 O, thou vvhofe fcales the mountains weigh, 
 Whofe Will the raging feas obey, 
 Whofe word can turn thofe floods to flame, 
 That flame to ftorm, that ftorm can tame ^ 
 
 II. 
 
 Let all my paflions ebb and flow 
 At thy command. Great God, and know 
 No other motive but thy praife, 
 Whate'er thofe fiery ferments raife. 
 
 III. 
 
 Thou who canfl: raging winds controul, 
 Subdue the rebel in my foul : 
 Thou who canft calm the furious flood, 
 Reprefs the tumults of my blood. 
 
 IV. 
 
 With equal mind may I fufl:ain. 
 My lot of plealure, or of pain ; 
 My joys and forrows gently flow. 
 Nor rife too high, nor fink too low, 
 
 V. Let 
 
t)f Self-Governme7it. 
 
 V. 
 
 Let but thy grace my powers controul. 
 And reign unrival'd in my foul. 
 Then, with whatever ftorms opprell:, 
 Center'd in thee ihe is at reft. 
 
 VI. 
 
 O, when fhall my unwavering mind 
 This fweeteft felf-poffeffion find ! 
 Fountain of Love, I long to fee 
 In thee my peace, my Heaven in thee ! 
 
 6 E R- 
 
154 ^^ Knowledge of Q on 
 
 SERMON Vir. 
 
 The Knowledge of God the firfl 
 principle of Piety. 
 
 John xvii. 3. 
 
 /^nd this is life eternal^ that they 
 might hww thee the only true God, 
 and Jefus Chrifl who7?z thou hajl 
 fent', 
 
 Serm. T T 7E are now entering upon the fecond 
 VII. VV branch of the Chriftian temper; 
 which confifts in the lively exercife of all 
 thofe graces which have an immediate re- 
 fped: to God as their Objed: : and are there- 
 fore commonly called the Divine Virtues. 
 
 And here the firil thing required of us is, 
 
 to know the great Author of our exiflence. 
 
 ^ The Knowledge of God is the firft princi- 
 
 : pie 
 
the jlrjl pj^inciple of Piety. 
 pie of Piety. — The Human Virtues have 
 their foundation in our own nature ; and 
 arife from the confideration of our Make 
 and Frame, as creatures of a complex fub- 
 ftance, compofed of body and mind j and 
 from our circumftances in the prefent 
 world, where we are furrounded with wants 
 and pains, temptations, difficulties, and 
 innumerable imperfed;ions : the Divine Vir- 
 tues are founded in, and refult from, our 
 relation to God, as the Author of our Being 
 and Happinefs -, and from our dependance 
 ypon him for both. 
 
 Man is naturally an inquifitive creature, 
 and loves to be prying and exploring into 
 the reafon and nature of things 3 even of 
 thofe that do but little or not at all concern 
 him : yet how rarely do we hear him ex^ 
 prefs any defire to be acquainted with the 
 moft noble and interefting objects of his 
 curioiity, 'viz. God and his own foul ! 
 
 It is often mentioned in Scripture as the 
 diftinguifliing character of the wicked, that 
 they blow not God ; and defire not the know- 
 ledge cf his ways-, hut forget hi ?n, and //-Lr 
 without him in the world : that he is not in 
 fill their thoughts, feldom in any of them. 
 
 And 
 
^e Knowledge of God 
 
 And Joif obferves, that while they fuffer 
 under his hand, they enquire not after him: 
 fbey cry out by reafon of the arm of the mighty^ 
 yet none faith where is God my maker (a) ? 
 
 That I may treat this fubjed: with as 
 much clearnefs and brevity as the fubUmity 
 and importance of it will admit, I fhall 
 
 I. Shew you wherein this faving know-^ 
 ledge of God and of Chrift, mention- 
 ed in the text, doth confift. 
 
 II. Confider the happy effects of it ; de- 
 noted by thofe words, this is life eter-r^ 
 nal. 
 
 I. I am to fliew you wherein this faving 
 Knowledge of God and Chrift, mentipn'd" 
 in the text doth confift. 
 
 Now the Knowledge of G o d may be 
 taken in three different views. 
 
 I. Abfolutely • to lignify an adequate and 
 perfeB knowledge of his nature and attri- 
 butes : which is what no created Beins: is 
 capable of. For who can by fe arching find 
 cut God, who can find out the almighty unto 
 
 per-^ 
 
 (a) Job XXXV. 9, 10. 
 
the Jifji prmciple of Piety. 157 
 
 ferfeBion f if is high as heaven y what canft Serm^ 
 thou do F deeper than hell, what canft thou VII. 
 know ? the meaftire thereof is longer than the ' '"^^ 
 earthy and broader than the feas (b). We 
 are io far from comprehending his EfTence, 
 that we do not fo much as apprehend the 
 manner of his Exiftence j which, as repre- 
 fented in his word, is a myftery too deep to 
 be fathom'd by the hne of any finite under- 
 flanding. How can finite comprehend what 
 is infinite ? in this fenfe God only knows 
 himfelf. And his only begotten Son, being 
 eternally in the bofom of his Father, he hath 
 declared him whom no man hath fe en at any 
 time (c). 
 
 2. There is 2ijufl and right Knowledge 
 of G o D ; which even we frail, imperfedt 
 creatures may, with proper helps and capa- 
 cities, be enabled to acquire : which confifts 
 in decent and fuitable conceptions of the 
 glorious perfections of his nature, as difco- 
 vered and reprefented to us in his word and 
 works. And fuch a knowledge of God, 
 even a wicked man of good parts and dili- 
 gent application may attain, under the ad- 
 vantage of the Gofpel Revelation ; and be 
 
 able 
 
 [h] Job xl. 7 — 9. ic) Johni. iS. 
 
Hje K^iGwledge of G o jy 
 
 able to talk and write, with great propriety, 
 truth and juflice, on the Attributes of the 
 Divine Being. But 
 
 3. Very different from and fuperior to 
 this, there is an inward i)iflue7itial Know- 
 ledge of G o D i or an intimate fpiritual ac- 
 quaintance with him, which unites the heart 
 to him, and is the means of receiving the 
 4\¥cetefi: communications from him. Some- 
 thing like that friendly connexion and at- 
 tachment, that is contracted by a fimilitude 
 of tafte and temper among men, and ce- 
 mented by mutual intercourfe and benefits ; 
 which is the fource of fome of our moft de- 
 lightful entertainments on earth. For every 
 one that thus knows God is a Friend of God. 
 And this inward and fpiritual acquaintance 
 with him confifts in, and is manifefted by, 
 a daily delight in him, a holy communion 
 with him, living under a conflant (tn^o. 
 of him, and referring all our governing 
 views to him. 
 
 1 . One that hath this faving Knowledge 
 of G o D delights in him. Delights to think 
 of him, to contemplate his name in his 
 works, in his ways, in his word, and in his 
 Son : loves to draw nigh to him , and deems 
 
 an 
 
the Jirft principle oj Piety, 
 
 an abfence from him (as David cid) an in- 
 fupportable burden. He rejoices at the re- 
 turn of thofe feafons when he is invited to 
 meet his God, as the heart of a flranger 
 does at the fight of a long abfent Friend ; 
 faying with the pious Pfalmiji^ I will go unto 
 the altar of God j unto God my exceeding joy. 
 As the Hart panteth after the water brooky fo 
 fanteth my foid after thee God (d). 
 
 And this dehght in G o d is not hke his 
 earthly Delights, that ftill leave the heart 
 unfatisfied and craving j but it fets the Soul 
 at perfect reft. It derives from it the moft 
 fubftantial benefit, and real lafting good. It 
 ftrengthens, as well as gladens the heart ; 
 and gives it at once the firmeft eftablifh- 
 ment, and the moft exquifite confolation. 
 All which is comprehended in thofe words 
 of Eliphaz ; acquaijit now thy felf with hiniy 
 and be at peace, thereby good JJ:all ccme unto 
 thee (e). 
 
 2. This faving Knowledge of God refults 
 from, and is improved by, a fenfible and 
 frequent communion with him. This com- 
 munion with God, or the enjoyment of his 
 fpecial Prefence (though the profane part of 
 
 the 
 
 {//) Pfalm xlii, i, 2. (e) Job x.^ii, 21. 
 
1 60 l%e Knowledge of G o 15 
 
 the world know nothing of it, and therefore 
 are difpofed to deride it) is what all pious 
 people feel to be the moft comfortable rea- 
 lity. And indeed it is niuch better known 
 by experience than defcription. We may 
 form fome Idea of it, by comparing it with 
 that which nearly refembles it, tho' it falls 
 infinitely fliort of it in the effeds it pro- 
 duces ; and that is, the free, mutual, open, 
 and endearing intercourfe there is between 
 two intimate Friends j who have one hearty 
 the fame views, interefls, defigns and fatis-^ 
 factions ; who cannot give themfelves a 
 greater pleafure than in pleafing each other. 
 It is by fuch reciprocal good ofiices, and 
 thefe mutual expreffions and tokens of af-* 
 fediion, that human Friendfliips are cultiva- 
 ted and maintained : and when- they are 
 founded in real efleem and fimilarity of 
 temper, they are then moft folid and inva- 
 riable. This communion with God then is 
 kept up by a frequent holy converfe with 
 liim in his word and drdinances, and by 
 fenfible communications of ftrength and 
 comfort fiom him : which is one of the di-* 
 reeled means to improve that fpiritual ac- 
 quaintance 
 
thejirjl principle of Piety. 
 qiiaintance with him to which our text 
 refers. 
 
 3. This faving Knowledge of God im- 
 plies that we live under a conjiant fenfe of 
 him J or a devout and ferious acknowledg- 
 ment of his Providence in every thing : that 
 powerful Providence that fu/lains the ma- 
 terial, and that wife Providence that governs 
 the moral world. One that knows God 
 takes delight to trace the footfteps of his 
 Providence and Wifdom, in the operations 
 of nature, and the occurrences of life ; 
 which to a vain and thoughtlefs mind pafs 
 by unnoticed and difregarded : and learns 
 many a pious inftrudlion from thofe events, 
 whether publick, private, domeftick, or 
 perfonal, which the generaHty of mankind 
 pay no attention to, becaufe they carry their 
 views no further than the ordinary courfe 
 of things. And here indeed lies the great 
 difference between the man that knows 
 God, and him that knows him not : the 
 one views and adores him in every thing, 
 the other fees and owns him in nothing ; 
 the one lives as under his eye, the other 
 imagines that God fees him not ; or. ads 
 as if he thought fo : the language of his 
 
 Vol. I. . M heart 
 
1 6 2 The K?iowledge of Qto^ 
 
 Serm. heart is, how doth Go© hioWy is there know-^ 
 V^II. ledge in the m'oji high (f), 
 
 Laftly. He tkat hath a true Knowledge 
 of G o D diredts all his ehief and governing, 
 regards to him. He wi-ll endeavour to keep 
 well with his fellow Chriilians^ as far as^ 
 confcienee and duty will admit ; but of all 
 things he is taojk concern'd to plsafe and 
 honour God. He not only fpeaks well of 
 his name and way?, and pays him an ex- 
 ternal woriliip y but he readily obeys his 
 will, and bows his foul in humble fubjedion 
 to the authority of his word and govern- 
 ment ; and makes it his firfl and principajf^ 
 care, /5 do the will of his Father which is in 
 heaven. 
 
 And as this fteady, ujiiform,, confclentiou* 
 obedience to the Will and Commands of 
 God, is what Hypocrites and formal Chrif- 
 tians cannot endure, who are cheating fhem- 
 fclves with the hopes of a nearer way to 
 heaven, fo thsy are very apt to join with the 
 profane part of mankind in defpiiing itjr 
 and, in oppoiition to the whole tenor of 
 Scripture, difclaiming the necellity of it. 
 But they who know God, have i?etter learn- 
 ed 
 (f) Pfal. Ixxiii. i'l. 
 
the jirfi principle of Piety. 
 
 td Chri/i : are better principled in the doe* 
 trines of the Gofpel ; and judge of their 
 Knowledge of G o d by their readinefs to 
 obey him. 
 
 I fliall conclude this branch of the fub- 
 jedt with obferving, that all that hath here 
 been faid concerning the Knowledge of 
 God, is equally applicable to the Knowledge 
 of Chrift, which is connected with it in the 
 Text. A perfeft and adequate Knowledge 
 of his Divine nature, as the eternal Logos, 
 ineffably united with, and proceeding from 
 the Father ; of his Incarnation, and the 
 union of the divine and human nature in the 
 Complex Perfon of the God-man mediator, 
 is incompatible to any finite Underftanding. 
 But there is a juil and right Knowledge of 
 him, as a divine Prophet fent of G o d to 
 teach mankind his will ; as a Mediator be- 
 tween God and man to introduce a new 
 Covenant, better adapted to the flate and 
 circumftances of fallen creatures ; and as a 
 furety who offered himfelf as a propitiation 
 for their Hn? ^ a knowledge of the feveral 
 Characters he fuftained, and offices he exe- 
 cuted as our Redeemer which are repre- 
 fented and defcribed in Scripture ; fuch a 
 M 2 Know- 
 
Tide Kjwwledge of G oX) 
 
 Knowledge of Chrift, I fay, is attainable? ^ 
 and may be attained under proper advan-* 
 tages even by wicked men. But that Know- 
 ledge of him which leads to eternal life, is 
 fomething more inward, fpiritual and prac- 
 tical : and, like the Knowledge of G o d> 
 confifls in a fupreme Love to him, in de- 
 lightful Communion with him, and Com- 
 munications from him, an habitual impref- 
 fion of his authority over us, and of our de- 
 pendance upon him^ for ftrength and fal- 
 vation ; and an abfolute devotednefs of our 
 Souls, and all we have, unto him. As all 
 this is comprehended in that faving Faith in 
 him which the Gofpel requires, and is the 
 very Soul and Spirit that makes that Faith 
 vital, fo it is the effence of that Knowledge 
 of him which leads to Life eternal. 
 
 IL Let us now conlider what are the 
 efftjd;s of this Knowledge ; or what we are 
 to underfland by that expreffion, tbis is Life 
 eternal. 
 
 . Now this inward and efficacious Know-*- 
 ledge of God and Chrijt^ which I have en- 
 deavoui'd to reprefent to you, is called Life 
 
 eternal^ 
 
the Jirjl principle of Piety, 1 6 5 
 
 ' eternal, becaufe it is the Principle and Ear- Serm* 
 neft of it, it fits us for it, and conduds us to VII. 
 it; and is the fource of all the Happinefs ^"""^^^ 
 which that Expreffion denotes. 
 
 I. This fpjritual and influential Know- 
 ledge of God and Cbrift is called Life eter- 
 ' naly becaufe it is the Principle and Earnefl: 
 of it. It is heaven begun in the Soul. This 
 heart -felt communion and acquaintance 
 with our Maker and Redeemer, is a fure 
 ijiark of the moil: gracious and holy Difpo- 
 litlon of mind. And Grace is Glory in its 
 firfl Principle : as fure a pledge of the hea- 
 venly Blifs, as the living feed or fprlnging 
 corn is, of the enfuing crop. And when it 
 rifes to any confiderable degree, it is the very 
 temper of heaven j and a foretafte of that 
 Joy which felicitates the inhabitants of that 
 bleffed world. For, O, what rapture re- 
 fults from a clear, unclouded contemplation 
 of the divine excellence ! from a free influx 
 and communication of Light and Love and 
 Joy from him ! from a conflant fenfe and 
 uninterrupted imprefs of his Perfedlons ! 
 and from an unreftrained, abfolute, and 
 entire devotednefs of our hearts to him, as 
 pur only end 5 undlftraded by any other 
 M 3 objedsl 
 
1 66 Tloe Knowledge of G ot> 
 
 objcd:s ! This is what we can never expe(5^ 
 to enjoy in this world ; where we meet with 
 fo many things that are competitors with 
 him for our hearts ; and while thefe hearts 
 are unhappily fo much inclined to thofe his 
 Rivals. But fo far as this Rivalfhip is con- 
 quer'd, and our purified underflanding dif^ 
 cerns the beauty of Divine excellence, and 
 pur affections are direded by its didtates, fp 
 far are we proficients in this faving Know^ 
 ledge of God, and have an inward Earned 
 and Pledge of eternal Life, But 
 
 2. The Knowledge of God and of Chrifl 
 is called Life eternal, becaufe it fits us for it j 
 and is our proper qualification for all thgt 
 happinefs that is denoted by this exprefiion. 
 Eternal Life is the word by which all the 
 felicity of the heavenly world is ufually ex-? 
 prefs'd in Scripture. Now wherein does 
 that felicity confifi:, but in the vifion and 
 fruition of the ever ble/Ted God ? i, e. in fee- 
 ing and enjoying him. And what do thofe 
 terms import } but the full fatisfadion and 
 joy the bleffed Soul feels in the immediate 
 prefence of God j and in receiving the mofi: 
 plentiful communications of light, and 
 Arengthj and comfort from him. And how 
 
 can 
 
the firfl principle of Piety, 167 
 
 can that Perfon be capable of this, who has Serm, 
 lived all his days ignorant of him, and at VII. 
 3aft dies with a heart alienated from him ? 
 But one who finds his chief delight in think- 
 ing and meditating on the attributes, ways, 
 and word of Gop, and in communion with 
 Jiim ; who lives under an habitual fenfe of 
 him, devotes himfelf, and refers all his go»- 
 yerning views to him, (fuch a one, I fay,y 
 hath a Soul already attempered to the bull- 
 nefs and blifs of Heaven,. And when he 
 goes out of this wo?-ld he carries thele holy 
 idifpofitions with him as his paffport for the 
 regions of Glory. He hath placed all his 
 happinefs in Go d here, and therefore may 
 be fure that God will be his happinefs for 
 ever. And this confcious affimilation to 
 God, and habitual aptitude and congruity of 
 temper to the Employments and Enjoy^ 
 ments of heaven, give the pious foul as full 
 an alTurance of it, as if he faw his own name 
 written in the Book of life. 
 
 Which, by the way, (hews how necelTary 
 
 this experimental knowledge of God, which 
 
 ponfifts in a daily communion with him, is, 
 
 Ipeftablifli the Chriftian's Hope at Death. 
 
 M 4 And 
 
1 6 8 The Knowledge <?/* G o o 
 
 And a better Hope he cannot have, thad 
 that which is thus eflabhihed. 
 
 3. This Knowledge of God and Chr'iji is 
 called Life eternal^ becaufe it conduds to it. 
 That is, not only direds and points out the 
 right way to it, but guides, ftrengthens, and 
 comforts us in that way. The right way to 
 eternal Life, according to the tenor of the 
 Chriflian Difpenfation, may pofTibly be dif- 
 cerned by thofe who have no heart in goocj 
 earnefl: to enter upon, and perfevere in it : 
 but that inward influential Knowledge of 
 God and Chriji^ I have before defcribed, not 
 only (hews us the true way to Life, but 
 leads and guides us in it. And the farne 
 holy Spirit, who implanted this heavenly 
 principle in the Soul, when we are at any 
 time going aftray (as we are too apt to do) 
 recalls our wandering fteps, by the outwar4 
 means of his word and providence, and the 
 inward operations of his grace, faying, thii 
 is the way, ivalk ye in it, 
 
 O, how great a fatisfadlion is It, to be af- 
 fured that we are in the right way to hea- 
 ven ! that every day brings us nearer to 
 everlafling refl ! A comfort this, which none 
 can enjoy but they v/ho hiow GOD. And 
 
 in 
 
the Jirfi principle of Piety, 169 
 
 m proportion as this knowledge, fo that Serm- 
 comfort, increafes. Whereas they who are VII. 
 unconcerned about this important point, '^""^''"^ 
 ^nd can produce no proof of this divine ac- 
 quaintance with their Maker, muft often 
 feel a painful anxiety of heart when they 
 refled, that they are every day drawing 
 nearer to Eternity, but know not whether 
 it be to eternal happinefs or eternal mifery. 
 And they whofe hearts are totally eftranged 
 from God, and fet againft him, may be af- 
 fured that their way leads, and that every 
 day brings them nearer, to eternal Death. 
 
 4. This Knowledge of G o d and Chri/l ' 
 
 is called Life eternal^ becaufe it is the fource 
 of all the happinefs which that exprelTion 
 denotes. Thus we fay, the prefence of God 
 is heaven. By which we mean, it is the 
 fountain frorn whence flows all the hap- 
 pinefs of the heavenly wor'ld. Could we 
 conceive G o d to be abfent from Heaven, 
 Heaven itfelf would then be no longer a 
 happy ftate. So were it pofTible for one 
 who is a ftranger to God to enter into hea- 
 ven, he could not be happy there. He would 
 pine away in the midfl: of Blifs : he would 
 te uneafy in eternal refl; : he would be 
 
 weary 
 
.Vnrs^ 
 
 170 The Knowledge of Go 13 
 
 Serm. W;cary of Paradice j and the pleafure of it 
 VII. would give him pain. The reafon is, be- 
 caufe the tafte and temper of his foul is not 
 fuited to the entertainments of the place^ 
 fie hath no faculties to take in pleafures fo 
 cxquiiite and refined : they are what he 
 was always unufed to, unfit for, and inca- 
 ble of. They are all as unfujtable to his 
 capacity and tafte, and therefore as far from 
 contributing to his happinefs, as the delica- 
 cies of a royal Banquet are to that of a 
 fwine : and as infipid and tediotts, as the 
 charms of fcience arc to the underftaning 
 of an Ideot. 
 
 Having thus particularly iliewn you, what 
 that Knowledge of Gop is that is intended 
 in the Text, and in what refpedts it may be 
 called eternal Life^ I fliall take up the re- 
 mainder of your time \^ rnaking fome Re-» 
 fieftions on this fubjed:. 
 
 The Knowledge of Gop and Chrift is the 
 firft principle of Piety ; and the foundation 
 of all the Virtues that flow from; it. Hence 
 we learn 
 
 I . That an Ignorance of God Is the firfl: 
 principle of Impiety j and the foundation of 
 all the wickcdnefs that Iprings from thence. 
 
 Thi$ 
 
Vorv 
 
 the Jirfl principle of "Piety, 1 7 IE 
 
 'This is undeniable ; for he that knows not Serm. 
 G o D, who is unmindful of his Maker and VII. 
 Redeemer, or lives without GOD i?i the 
 world, is neither folicitous to pleafe him, nor 
 afraid to ofiend him. Having no inward 
 principle of Gratitude to excite him to obe- 
 dience, nor of holy Fear to reftrain hini 
 from difobedience, he is not only expofed, 
 but difpofed to all manner oi iniquity. Has 
 nothing to counterballance his vicious pro- 
 penfions, or to be his guard and defence 
 pgainft the temptations he is daily befet 
 with ; and is therefore an eafy and willing 
 Captive to the great enemy of Souls, This 
 is the true fource and original of that a^ 
 bounding wjckednefs, and of all thofe enor- 
 mous deviations from the ways of Righteouf^ 
 fiefs and Religion, which we fee fo common, 
 among the profane part of mankind. They 
 never think of G d, and therefore are un«- 
 concerned about their condudt, and the con* 
 fequences of it : and foolifhly imagine that 
 he is as unmindful of them, as they are of 
 him ; that he takes no more care of the ho- 
 nour of his Laws, than they do to conform 
 their condadt to them. Had men but a 
 fight fenfe of Goc, and were they but 
 
 ^ feriouily 
 
172 The Knowledge of Gon 
 
 Sjerm. ferioufly to think how pure and holy a Be* 
 VII. ing he is, they would foon fee what an evil 
 and bitter thiijg it is to offend him ; and trem- 
 ble at the profped: of that danger they ex- 
 pofe themfelves to, by t}iofe fins which they 
 now make a boaft of. And as God and fim 
 ?re the two greateft oppofites in the Uni- 
 yerfe, men can never attain to a right fenfe 
 of the one, till they corne to 9. true know-, 
 ledge ,of the other. 
 
 2. I obferve, that a wilful and continued 
 Ignorance of G o d is eternal Death ; in the 
 fame fenfe in which a pradical knowledge 
 of him is eternal Life. That is, it is the 
 principle and earned of it ; it fits men for, 
 and leads them to it ; and will be the fource 
 of all that mifery whicl> tfiey fuffer in th^ 
 future world. 
 
 For how can it be other wife ? God is the 
 ible Fountain of Blifs to the univerfe : frorr^ 
 whence flow all thofe little ftreams of hapr 
 pinefs, which, in various degrees and mea? 
 fures, refrefh and felicitate the feyeral parts 
 of the moral world. Now to be cut off 
 from all communication with this fountain 
 of Blifs, what muft be the confequence but 
 barrennefs, mifery, and inevitable deftrac- 
 
 tion } 
 
the Jir/i principle of Piety » 173 
 
 tion ? this muft therefore neceflarily be the Serm. 
 cafe of thofe who, through the ignorance VII. 
 and wickednefs of their hearts, are alienated '^"'""^ 
 from God. And what will be the dreadful 
 Doom of fuch impious and refradlory men, 
 the Apoftle tells us, in thofe words which 
 contain the moft terrible commination that 
 is to be found in the whole Book of G o d, 
 2 rhejf. i. 7, &c. T:he Lord Jefus Chriji Jhall 
 he re'uealed from hea'ven^ with his mighty 
 Angels, inflaming jire, taking vengeance on 
 them that know not GOD, and obey net the 
 Go/pel of our Lord Jeftis Chriji : who fiall be 
 f unified with everlajiing deftru5l ion, from the 
 prefence of the Lord, and from the glory of his 
 power 5 when he fjall come to be glorifed in 
 his faints, and to be admired in all them that 
 believe. This dreadful threatning is denoun- 
 ced againfl them who know not GOD, and 
 cbey jjot the Gofpel of cur Lord fefiis Chriji : 
 which fland here as fimilar characflers -, or 
 a defcription of the fame fort of men. For 
 as the Knowledge of God implies a willing 
 obedience to the Gofpel of Chrift, fo a prac- 
 tical and obftinate ignorance of him infers a 
 wilful violation of all its holy Laws. 
 
 We 
 
1 74 ihe Knowledge of G a if 
 
 Serm. 3; We may learn, from what hath beert 
 VII. fald upon this Subjedl, what is the firft 
 ipring or foundation of this fatal ignorance 
 of God. It arifes from a forgetfulnefs of 
 him : and therefore they that forget GOD 
 are in Scripture placed in the fame rank 
 \vith them that biow him not. If a man 
 feldom or never feriouily thinks of G o d } 
 if the mofl; awful Providences, and the moft 
 avi'akening Warnings excite no pious reflec- 
 tions in his mind -, if he avoids all oppor- 
 tunities and occafions of converfing. with him 
 ih his works, and word, and ordinances j 
 he muft of courfe live a ftranger to his Ma- 
 ker all his days. Thus in their hearts the 
 Ivicked fajr unto him, depart from us, ive 
 defire not the knowledge of thy ivays. To whom 
 he will in his turn another day fay, depart 
 from J?2e I kno%v yoii not. 
 
 And how is it poffible for a man to come 
 to the Knowledge of that which he defires 
 not to think of; and avoids all opportunities 
 of being acquainted with ? And this, we fee, 
 is adlually the eafe and charader of thofe 
 nvho live without GOD in the world. — Poor 
 creatures. I how will they live without hini 
 in the other world ! — But 
 
 4. We 
 
the jirjl frmciph of Piety. 
 
 4.- We hence alfo fee what is the firii 
 fpring of that faving Knowledge of G o d 
 which we have now been defcnbing. We 
 jnuft often think of him, — And can we turn 
 our thoughts to a fublimer Subjed: ? — think 
 Ivhat he is in himfelf, what he is to us 3 what 
 he is in Jefiis Chrijl, 
 
 We fiiould often contemplate him in his 
 works and in his providences. And what- 
 ever we fee, whatever we hear in the world 
 (if the mind be pioully difpofed) may pro^ 
 perly turn our thoughts to G o d j without 
 whofe power, this world had never been 5 
 without whofe wifdom it had been a Cljaos 
 of confulion and darknefs; and without 
 tvhofe providence, it would ftill be a fcene 
 of univerfal anarchy and defolation. 
 
 We {hould often converfe with him in 
 Iiis Word, where we read the exprefs cha- 
 raders and moft hvely defcriptions of thofe 
 attributes of unbounded Power, Wifdom, 
 and Goodnefs, that are fo perfedlly exem- 
 plified in his Ways and Works. And we 
 {houM often view and review the glories of 
 his nature, as they fhine amiably upon us in 
 fhe face and perfon of Jefus Chrijl his Son ; 
 
 'ii;ho 
 
The Kjiowledge o/GoTf 
 
 'who is the bright ?ieft of his Glory y and the eX'^ 
 prefs Image of his perfon. 
 
 And above all we muft direct our dail;^ 
 and fervent Prayers to God, that he w^ould 
 teach us the true Know^ledge of himfelf, and 
 Jejus Chrift his Son : that he who caufed 
 primaeval light to fhine out of darknefs, 
 would illuminate our dark minds with the 
 rays of heavenly wifdom ; and fhine into our 
 hearts to give us the light of the knowledge of 
 the glory of GODy in the face of Jefus Chrift, 
 And thus ihall we attain that faving Know- 
 ledge of God now, which will fit us for the 
 everlafling enjoyment of him hereafter. 
 
 And now, is there any knowledge in the 
 world comparable to this (a) ? Is not all the 
 knowledge in the w^orld without this mere 
 folly ? miferable ignorance ! Can we be 
 content to live any longer deflitute of this 
 
 moft 
 
 (a) Honv 'vaji a difference is there helnueen the Wifdom of a 
 mortified pious man, enlighten d from above \ and the pompous 
 Learning of a profound and f.udious Divine! That knoivledge 
 nuhich is from abo've fpeaks its heanienly original by marnjellous 
 and noble effeBs j and nvorks a greater Change in the man, a 
 greater Impro-vement in profitable Knoivledge, than all that com- 
 prehenfion nvhich the bcfi capacities a7id jnofi indefatigable ludufir^ 
 <an ever attain. 
 
 Tho. a Kemp. Book iii. ch. 36, 
 
thejirji principle of Piety, 
 
 inoft necefTary and important Knowledge ? 
 this firft principle of Wifdom and Happi- 
 nefs ? If we know not God, what will all 
 bur other knowledge avail us ? If we know 
 him, in that efFed:ual faving manner now 
 defcribed, it matters not what we are igno- 
 rant of. They that thus knov,^ God will be 
 found the wifeft men at laft. And let us 
 always remembet that it is only by this fe- 
 rious, humble, reverend, conftant, pradtieal 
 regard to him, that we can afcertairi to our- 
 felves this true Knowledge of him. Hereby 
 do ive KNOW thafive know hifriy if we keep 
 his Cojnmandments, 
 
 The H Y M N, 
 
 I. 
 
 Shine forth eternal fource of light. 
 And make thy glories known j 
 
 Fill our enlarg'd adoring light 
 With luftre all thine own. 
 
 11. 
 
 Vain are the charms, and faint the rays 
 The brighteft creatures boaft ; 
 
 And all their grandeur and their praife 
 Are in thy prefence loft. 
 
 VoF.. L N IIL Tg 
 
The Knowledge of Govi^ M'c* 
 
 III. 
 
 To know the author of our frame 
 
 Is our fublimeft fkill : 
 True fcience is to read thy name, 
 
 True hfe t' obey thy will. 
 
 IV. 
 
 For this I long 
 
 for this I pray. 
 And following on purfue, 
 'Till viiions of eternal day 
 Fix and compleat the view. 
 
 SER- 
 
Our Love to'Qot. 
 
 179 
 
 SERMON VIIL 
 
 Our Love to God. 
 
 Mat. xxii. 
 
 27' 
 
 T'hoic Jhalt love the Lord thy 
 
 God with all thy hearty cmd with 
 all thy foul ^ and with all thy mind. 
 
 ■^ H E Divine Virtues, or thofe feveral 
 holy diipofitions which we fliouid 
 carefully cultivate towards God, are found- 
 ed in the perfedlions of his nature, and How 
 from the 1 elation we bear to him as his ra- 
 tional and dependent creatures. 
 
 If we know God, we know that he is a 
 
 moll: merciful, moft righteous, and moil 
 
 wife Being. Thofe difpofitions in us which 
 
 correfpond to thefe perfections in him, are 
 
 N 2 Love 
 
 Serm. 
 VIII. 
 
i8o Our Love to God. 
 
 Serm. Love, and Fear, and Truft. And as reafon- 
 
 VIII. able creatures, for ever dependent on our 
 
 ^^"^^^^ Maker, we are bound to adore and ferve 
 
 him with all our rational capacities, and 
 
 feek to him for all we want. 
 
 So that the Divme virtues, or the feveral 
 leading Duties of piety, are thefe fix : to 
 hiowj to love, to fear God ; to trufi in him, 
 to obey him, and to keep up a conftant com- 
 munion with him by Prayer. 
 
 The firft of thefe, the Knowledge of God, 
 as the foundation of all the reft, was the 
 fubjecft of the preceding Difcourfe. And con- 
 lidered as a principle of piety, it confiflis not 
 only in forming right fentiments of the per- 
 fcdions of God (which perfons not anima- 
 ted with pious affedions towards him may 
 be able to do) but chiefly in the genuine ef- 
 fed:s of thofe fentiments ; or an inward, 
 influential, practical acquaintance with him: 
 which alone will fit us for, and condud: us 
 to, eternal Life. 
 
 Now when we fet ourfelves ferioufly to 
 contemplate the nature, and review the per- 
 fedions of the Divine Being, the firfl: idea 
 that ofi^ers itfelf to our minds, is that of his 
 infinite Good?iefs. A perfedion which fhines 
 
 with 
 
Our Love to Qo'q, i8i 
 
 with fuper-eminent luftre in all his Works, Serm. 
 and is diftinguifli'd with peculiar marks of VIII. 
 glory in his Word. Anfwerable to this per- ^ ' 
 fe(flion in him, is that pious difpofition of 
 hove and Gratitude which it demands of us. 
 
 A fupreme Love to God then, as the fe- 
 cond main branch of Piety, is the fubjedl of 
 the prefent Difcourfe. The words I have 
 chofen for the foundation of it are an An- 
 Iwer to the queftion that was put to our Saj» 
 viour by a certain Lawyer or jewifh Dodor, 
 who afk'd him, which was the great or prin^ 
 cipal Commandmeiit in the Law ? This was 
 a fubjed: much debated among the Rab- 
 bies : fome affirming it was the Lav/ of Sa- 
 crifice, others that of Circumcifion, others 
 that of the Sabbath. But our Lord, not 
 willing to intermeddle in that Controverfy, 
 refers theni to a Law which they had all 
 forgot ', and to the fpirit of which they were 
 utter ftrangers ; namely, that of a pure, 
 fupreme, unrival'd Love to God their 
 Maker. 
 
 This Law to which he refers them is 
 
 found in Deut, vi. 5. l^hou fialt love the 
 
 Lo ^D thy God with all thy heart, and with 
 
 all thy foul, and with all thy might, Thefe 
 
 N 3 words 
 
V. 
 
 1 8 2 Our Love to God. 
 
 Serm. words vary from thofe of the text only In 
 VIII. this 3 'uiz. that claufe in the Law, with aU 
 thy MIGHT, is in the Gofpel render'd, luth 
 all thy MIND. St. Liuke retains, both the ex- 
 preffions {Luke x. 27.) thou fialt love the 
 Lord thy God ivith all thy hearty and with 
 all thyfoul^ and with all thy firength^ and with 
 all thy mijid. St. Mark has it juft as it ftands 
 in Deuteronomy^ [Mark xii. 30.) The pro- 
 per force of each of thefe expreilions I fhall 
 particularly enquire into by and by : and 
 iliall only further obferve here, that our Sa- 
 viour, in fixing upon this as the chief point 
 in the Law, hath at the fame time recom- 
 mended it as the great command of the 
 Gofpel. 
 
 In treating this Subjedt, I propofe 
 
 I.' To make fome brief obfervatlons on 
 this afFedti'on of Love in general. 
 
 II. Confider what it more particularly 
 denotes, when God is the immediate Object 
 of it." 
 
 III. How 
 
Our Love to Qo d. 183 
 
 Serm, 
 III. How we are to exprefs our Love to VIII. 
 him : or how we may know that we do in- 
 deed love him in the manner he requires. 
 
 I. I am to make fome brief obfervations 
 on this affedion of Love in general. 
 
 Love is the moft delightful, and at the 
 fame time the moft complicated paflion in 
 the human nature. It may be divided into 
 thtfe Jour kinds. 
 
 I . A Love of Benevolence and Compaf- 
 iion. So we are to love all mankind : even 
 the moft unworthy and the moft miferable. 
 This in us, is call'd Humanity j in G o d, 
 philanthropy. In this fenfe the G o d of 
 mercy loves all his creatures 5 and requires 
 us to love our Enemies. 
 
 "2. There is a love of Tendernefs and In^ 
 ftind. So we love thofe in whom we fee 
 any thing agreeable and attractive, though 
 much inferior to us in age and underftand- 
 ing. Thus Parents love their infant off- 
 fpring : this is commonly call'd natural af- 
 feBion, 
 
 N 4 3, There 
 
184 Our Love to G o d. 
 
 Serm. 3. There is a love of Complacency oir 
 VIII. rational Delight : founded not only on what 
 is in itfelf excellent and agreeable, but on a 
 certain fimilarity and agreement of tafte, 
 temper and difpofition. Thus we love our 
 Friends : and fo G o d loves all good men ; 
 who bear his holy image, and whofe will is 
 entirely conform'd to his. 
 
 Lafily* There is a love of Reverence, 
 Gratitude and Efteem, fuch as children bear 
 to their parents j or an ingenuous perfon to 
 his fuperior friend and benefador. This 
 love in the higheil: degree we owe to God, 
 and is that virtue v;hich the text fo empha- 
 tically recommends. 
 
 Thefe, you may eafily perceive, are diffe- 
 rent fenfations of the mind, tho' in our lan- 
 guage are all comprehended under the com- 
 mon appellation of Love. But 
 
 II. Let us now more particularly confi- 
 der, what we are to under/land by this af- 
 feftion, when the great God is the imme- 
 diate obje(5l of it. 
 
 It confifls, as I have juft obferv'd, in the 
 higheil Reverence, Gratitude, and Efleem. — 
 
 The 
 
Our Love to G o d. 
 The higheft Reveretice, as he is onr Father ; 
 the former of our body, and the parent of 
 our immortal mind : and continues and pre- 
 ferves l?oih in being, by his power and at 
 his pleafure. — We owe him likewife our 
 higheft Gratitude j becaufe he is a moft in- 
 dulgent parent to us; our conftant, kind 
 and ever-prefent friend. — And he is finally 
 the obje6t of our fuperlative EJIeem ; as the 
 fource and centre of all pofTible excellence : 
 the fource from whence all goodnefs flows, 
 and the centre in whom all perfections 
 meet. 
 
 And this fupreme Reverence, Gratitude, 
 and Efteem, which are due to the ever-blelTed 
 .God, and in which our Love to him doth 
 confift, muft be exercis'd and exprefs'd by 
 all the faculties and powers of our minds, 
 and every capacity of our rational nature: 
 or as it is in the text, with all cur heart, and 
 with all our Soul, and with all our mind. 
 
 I . We are required to love the Lord our 
 God with all our heart. The Heart is put 
 for the feat of the affedions, and as fuch it 
 denotes the intenfenefs and ardor of our Love 
 to GoD-j as alfo the fincerity and fupremacy 
 of it. Other things we are allow'd to love, 
 
 in 
 
Our Love to God. 
 
 in a fubordinate degree, with the fame kind 
 of Love v/hich we owe to God in the higheft. 
 That is, we may and ought to reverence 
 our earthly parents, and fuperiors, fhew our 
 felves grateful to our friends and benefadors, 
 .and efleem whatfoeyer is excellent and praife- 
 worthy : but though he permit us to pay 
 them thefe honourable regards, he will not 
 admit them to be his Rivals in our heart, 
 Ouv fupreme Reverence, Gratitude, and E- 
 fl:eem, are due to him alone : and the Love 
 we bear to our dearefl friends on earth, 
 fliould bear no comparifon v/ith that which 
 "we owe to our almighty Father and dear 
 Redeemer in heaven : becaufe there is no 
 comparifon between the Objects. To this 
 purpofe, fee our Lord's own exprefs words. 
 Mat. X. 37 J and more ftrongly, Ltike xiv. 26. 
 2. We are commanded to love the Lord 
 our God, not only with all our Heart, but 
 ivith all cur Soul. The original word {-^vytr^ 
 properly lignifies the principle of animal 
 Life J and figuratively the feat of Appetite or 
 Defire. This expreffion therefore, being 
 added to the former, fhews, that our reve- 
 rence and gratitude for the ever-blelfedGoDj 
 muil not only be fincere, fupreme and un- 
 
 rivall'dj 
 
Our Love /<? G o d. 187 
 
 rivall'd, but attended with the moft earned Skrm. 
 D^dre to pleafe and enjoy him. It is an cf- ^ iiA. 
 iential property of Love, to wifli to pleafe 
 and enjoy it's objed: ; but when God is the 
 Object, that Delire muft be, like himfelf, 
 fupreme and unparallel'd. 
 
 3. We are required to love the Lord our 
 God, not only with all our heart and foul, 
 -tut isjith all our Mind, What we are to un- 
 derftand by this expreffion, we learn from 
 St. Mark in the parallel paffage [Mark xii. 
 30) ; where, when our Saviour had told the 
 Lawyer (who is there called one of the 
 Scribes) that the firft and great Command 
 was, thoufialt love the Lord thy God , with 
 with all thy hearty and with all thy foul, and 
 with all thy mind, the Scribe replied j Well^ 
 Mafler^ thou hafl Jaid the truth \ for there is 
 one God, and none other but he ; and to love 
 him with all the heart, and with all the foul y 
 and with all the Understanding, is more 
 than all 'whole Bur?it-c^fferings and Sacri- 
 Jices. So that by that expreffion with all thy 
 ■ Mtnd, this Scribe took our Saviour's mean- 
 ing to be, with all thy Understanding. 
 And fo indeed the original word properly 
 figniiies. This implies then, that our rea- 
 
 fon 
 
1 88 Our Love to God. 
 
 Serm. fon and judgment fhould lead the afFedllon : 
 
 VIII. or that we fhould employ all our rational, in- 
 
 ^-'"^"^ quifitive and intellediual powers in the fludy 
 
 and contemplation of the Divine perfections, 
 
 in order to attain a better Knowledge of God: 
 
 and the more we know him, the more we 
 
 ihall love him. 
 
 Lajily^ St. Mark adds, in the place juft 
 now cited, with all thy mighty or with all 
 thy Jirengtb. And fo it is in the Law, (^Lev. 
 vi. 5.) from whence this palTage is taken. 
 By which we are to underftand in general, 
 that all our ad:ive powers, both of body and 
 mind, are to be employed in his fervice 5 as 
 a proper teftimony of this our fupreme 
 and undilTembled Love to him. 
 
 Such are the reverential, grateful, and 
 honourable regards, that are due from us 
 and every rational creature in the univerfe, 
 to our common Lord and Maker.— 
 
 .^ III. The next and principal thing T pror 
 
 pos'd was, to confider how we are to ex- 
 prefs our Love to God ; or how we may 
 know that we do indeed love him in the 
 
 manner he requires, 
 
 A§ 
 
Our Love to God, 189 
 
 As this is a matter of very great and fe- Serm. 
 rious concern, I fhall endeavour to proceed VIII. 
 in it with all the caution and perfpicuity the 
 importance of it requires. 
 
 And as fome may doubt whether they 
 love God at all -, and others who have fome 
 good hope they do, yet doubt whether they 
 love him in that fuperlative manner the text 
 requires ; I fhall therefore fpeak to each of 
 thefe cafes diftindlly. 
 
 I . How muft we know that our love to 
 God is real ? 
 
 I anfwer, the fame way by which we know 
 our Love to our Friends is fo. — We ifhew 
 our Love to themj by endeavouring to ren- 
 der ourfelves agreeable to them ; by delight- 
 ing to do what we know will pleafe them ; 
 and avoiding what we apprehend to be of- 
 fenfive to them ; by ferving their Intereft ; 
 entering into their Views j and by keeping 
 up a free and intimate Intercourfe with 
 them. If in the fame manner we (hew our 
 Love to God, we may be fure it is iincere. 
 
 Do we delire to render our felves agree- 
 able to him ? This can only be done by en- 
 deavouring to be like him ; by imitating 
 his moral perfedions. It is natural for every 
 
 thing 
 
\>»^Y>U 
 
 1 90 Our Love to G o t>, 
 
 S.ERM. thing to love its likenefs. If therefore we 
 VIII. bear the impreffion of the Divine Image, 
 we may be fure that we are the objefts of 
 the Divine Love ; and if our great concern 
 be, to be more like to God, we may be 
 fure that he is the chief objed: of ours. 
 
 Again, do we delight to do his Will? — With 
 what readinefs do we execute the Orders 
 of one we love ! not only becauie they pro- 
 ceed from his regard to us, but give us art 
 opportunity of teilifying qurs to him. 
 
 And the fame Love that prompts to ^ 
 ready compliance with every thing that is 
 plealing to its objed:, will equally reftrain 
 from whatever is offeniive to it. And there- 
 fore, a conftant and confcientious care to 
 avoid all Sin, becaufe we know it is difpleaf- 
 ing to GoD, is a no lefs certain teilimony of 
 our Love to him, than a ready obedience to 
 his pofitive Commands. We may fafely 
 judge then of our Love to God, by our Ha- 
 tred of, and care to avoid, whatever ofFends 
 him. 
 
 Again, intimate friends have not only the 
 fame heart, but the fim.e views, aims, in- 
 tereil and ends. Truth and Righteoufnefs 
 are the great ends which we fee God is carr- 
 
 rying 
 
Our Love to God, 191 
 
 rying on in the World, by his fpiritual mi- Serm. 
 niftrations and providential government ; as VIII. 
 moft fubfervient to his Glory and the Hap- ^'"^ 
 pinefs of his creatures : if then we heartily 
 concur with him in this grand Defign, we' 
 Ihew our felves the Friends of God, and 
 prove the lincerity of our Love to him. 
 
 Finally, Friends delight to converfe toge- 
 ther ; to keep up a free and intimate inter- 
 courfe with each other. A lonp- abfence ^ives 
 them pain; which they endeavour to alle- 
 viate by a pundual Correfpondence. — Let us 
 try our Love to God by this Tefl. Do we 
 long to enjoy his prefence ? love to wait up- 
 on him in his ordinances ? and earneilly de- 
 lire (as David did) to fee the on f -go nigs cf 
 God m his fanSluary f to converfe with him 
 by faith and prayer ; and hear him fpeak to 
 our fouls by his word and Spirit? Is this our 
 chief joy, and moft delightful entertain- 
 ment, as it was that of the pious Pfalmijit 
 And do we love to meditate the Divine per- 
 fedions, not only at the flated feafons of 
 wcrfliip, but at other times ; Vv'henever we 
 meet with any particular ohje6i:s, events or 
 occurrences that are fuited to excite a pious 
 refletStion and raife the heart to God ? — if, 
 
 I 
 
 I 
 
Our Love /(? Cj o d. 
 I fay, we find it thus with us, it is a cer-.' 
 tain fign that the prevailing dirpofition or 
 defire of our heart is towards God. 
 
 But now 'tis very poffible that many good 
 Chriftians may find fomething of this iA 
 them J from whence they draw this com- 
 fortable conclufion, that they hope their 
 Love to God and Chrifl is fincere. * But 
 
 * this does not come up to all that the text 
 
 * requires. In this manner they love their 
 
 * friends, and by this means they know they 
 
 * do. But we are requir'd to love the blefied 
 
 * God infinitely more than them j with all 
 
 * ciir hearts y and with all our fouls y an^ ivith' 
 
 * all cur mind, and with all our might. And 
 
 * he deferves that we fliould. Nay our Lord 
 
 * himfelf hath told us, that if we love' 
 
 * the dearefl: friend or neareft relation in life 
 ' more than him, ^we are not worthy of him. 
 *■ But he hath fo many Rivals in our heart I 
 
 * there are fo many things in the world 
 
 * which we feel we love, and which we can- 
 
 * not help loving. How can we, after all, 
 
 * be fure that our Love to him is fo far fu- 
 
 * perior to that which we bear to any earthly . 
 
 * objed, as he requires it 5 and as in all rea- 
 
 ' foQ 
 
Our Love to God. 
 
 * fon It ought, to be ?' — This now is our 
 fecond enqniry j viz. 
 
 2. How mufl we know that our Love to 
 God is fuperlative, or far greater than that 
 we bear to any created objed: ? 
 
 Now in this cafe, the following flngle 
 cbnfideration, I think, is fufficient to give 
 us all the fatisfacftion w^e want, viz. 
 
 That it is poffible we may love God 
 with a more folid and rational efteem and 
 reverence, than any earthly objed:, tho' it 
 be not with fo warm and fenfible afFedion. 
 For, as I before obferv'd, a real love to God 
 hath fomething in its own nature different 
 from, and fuperior to that love which wc 
 bear to earthly objeds. 
 
 It is a great miftake to think that our love 
 to God is always to be meafur'd by that ar- 
 dor and fervency of fpirit with which fome 
 are affeded when they think or fpeak of 
 him. A good deal of this may be con- 
 ftitutional, owing to a natural complexion. 
 Fervent affedions are no more certains cri- 
 terion of a fuperior Love to God, ^afta 
 warm Zeal is of fuperior attainments in tiue 
 Piety. Young perfons and new Converts 
 commonly dlfcover the greatell warmth of 
 Vol. I. O af- 
 
Our Love to Go t>, 
 
 affedion : . but we ought not to think that 
 therefore they love God more than an aged 
 experienced Saint, who hath fpent his whole 
 life in his Service j tho' he does not find his 
 heart fo much warm'd, or his paffions fo 
 fenfibly mov'd in his pious and devotional 
 exercifes, as the other does. His Love to 
 God may be more folid, rational, deep and 
 durable, tho* not fo ardent and flaming. A 
 fteady fire, tho' it burns not fo bright, yet 
 gives a better heat than a fudden tranfient 
 flame. 
 
 The Religion of an experienc'd and ad- 
 vanced Chrifl:ian (and confequently his Love 
 to God, which is the very foul and fpirit of 
 Religion) does not confifl fo much in rap- 
 turous affedion, as in the uniform and re- 
 gular exercife of the more noble powers of 
 the mind, the reafon and underftanding, in 
 his devotional employments. In a word, if 
 he cannot fo fenfibly find that he loves God 
 with all his heart, and with all his foul, yet 
 he knows he loves him with all his Mindy 
 and with all his Might. 
 
 This confideration I wou'd recommend as 
 a very material one ; not only^ becaufe I 
 apprehend it goes to the very foundation of 
 
 the 
 
Our Love fo God, ig^ 
 
 the Scruple before-mentioned, but for want Serm. 
 of a due attention to it many have fallen in- VIII. 
 to miftakes on both fides : I mean, feme ' ""^ 
 have been ready to doubt, whether they 
 love God fupiemely and fincerely for v/ant 
 of thefe fervent emotions of mind j whilil 
 ethers, who feel them, have built too much 
 Upon them. 
 
 But if this be not thought fufficient of it- 
 felf to remove the Doubt objedted, I would 
 propofe two things more. 
 
 I . If you doubt whether you love God 
 more than your deareft earthly friend or 
 comfort, afl<: your felf, whether you can be 
 content to part with your intereft in God, 
 for the fake of that earthly comfort you are 
 afraid you prefer before him. If you cannot 
 bear that Thought, but find that you would 
 with all your heart give up your deareft en- 
 joyment in life, at the call of God, and as a 
 teftimony of your fuperior love to him ; this 
 is a certain iign, that tho' your regard to 
 that dear objedt may moft fenfibly afFedl you, 
 yet your regard to God is much greater. 
 He that is willing to give up all for God, 
 certainly fliews that he loves God above all. 
 
 O 2 2. Do 
 
196 Our Love to God. 
 
 Serm. 2. Do you rejoice in God, not only whe^ 
 VIII. the light of his eoiintenance fhines upon 
 ^^'^'V^^ you, but when darknefs and diftrefs over- 
 whelm you J and find in him more than you 
 lofe in the want of all your worldly bleffings ? 
 He is without doubt the fupreme objed; of 
 your Love, when you can fay with the pro- 
 phet, Though the Jig-tree fiould ?ioi blojjhm^ and 
 there be no fruit on the vine ; though the labour 
 of the olive ficuld fail, and the fields Jljould 
 yield no meat -, though the Jlocks JJjould be cut 
 off from the j old y and there be no herd iti the 
 fall J yet ivill I rejoice in the Lord, and joy 
 in the GOD of my falvation (a), 
 
 Thefe are the Thoughts I had to offer 
 upon the fecond main principle of Piety ; 
 the Love of G o d : the fpring of all accep- 
 table religion, as well £s the fource of ail 
 our future Bills. 
 
 And nov/, how much concern'd fliould we 
 all be to have thisLove of God dwelling in us! 
 as a fixt permanent principle, to warm and 
 animate our devotions ! to dired: our thoughts 
 and contemplations more frequently to that 
 mod excellent and befl of Beings ; whofe 
 favour is iht Jountain of Life I — To this end 
 
 let 
 
 (a) Hab. iii, 17, 18, 
 
Our Love to G o D. 197 
 
 let us frequently and more intently turn our Sfrm. 
 
 thoughts unto him: andconlider VIIT. 
 
 1. How infinitely and every way worthy ^""""^ 
 he is of our fupreme regard. How good 
 
 he is in himfelf : how much goodnels he 
 has diffufled throughout our world : with 
 how lavifh a hand he fcatters his bounties 
 among all his creatures : loading even the 
 unthankful and evil with the fruits of his 
 beneficence : whofe name is Love, whofe 
 nature is goodnefs, and whofe tender mercies 
 are over all his works. 
 
 2. Let us often think how good he hath 
 been to us ; how well he hath provided for 
 our eternal intereft; in giving his Son to die 
 for us, his Spirit to fandtify us, his Word to 
 diredl us, his Ordinances to comfort and in- 
 ftrudl us ; and who is continually calling us 
 by his Word, his Spirit and his Providences, 
 to love and trufl and honour him, by giving 
 our hearts to him. It is the only thing he 
 expeds from us in return for all the kind 
 things he hath done for us. — And where 
 can we difpofe of them to more advantage ? 
 Can we withhold our hearts from him, 
 who withheld not his Son, his own dear 
 Son, from us ! in whom he hath promis'd to 
 
 O 3 give 
 
Our Love to God. 
 
 give us all things that are neceilary to make, 
 us happy both for time and eternity ! 
 
 Moreover, is he not our Father ? the kind 
 indulgent Parent of our fpirit ! who is con- 
 tinually doing us good ; and ^efires only our 
 confent (that is, our Love) to make us hap- 
 py for ever. 
 
 * O my labouring foul, drive then to con- 
 
 * ceive (for 'tis impolTible to exprefs) what 
 ' an immenfe Debt of Gratitude thou owed 
 
 * to him, who by his creating Goodnefs 
 
 * call'd thee out of nothing, to make thee a 
 
 * partaker of Reafon ; and even a fharer of 
 ' Immortality with himfelf : who, by his 
 ' preferving Goodnefs, defigns to condud: 
 
 * thee fafe through the various ftages of 
 
 * thine eternal exiftence : and who, by his 
 
 * redeeming Goodnefs, hath prepared for 
 
 * thee a Happinefs too big for the compre- 
 
 * henfion of a human underftanding !' 
 
 But after all, his Grace alone can draw 
 our hearts to, and centre our fouls in him. 
 And therefore 
 
 Laftly. Let this be the fubjeft of our fre- 
 quent, humble and earneft prayer to G o D 5 
 to teach us to know him more, that we may 
 love him better ; enjoy fome allured token 
 
 of 
 
Our Love fo G OD. igg 
 
 of his Love to us, and finally be made to Serm. 
 
 drink of the river ofhispleafureSy which flow VIII. 
 
 from t\\Q fou?itain of Life -, and poffefs that '"^ — *''^" 
 fulnefs of Joy which is at his right hand for 
 evermore. 
 
 The H Y M N. 
 
 I. 
 
 Great God of love ! — that charming name 
 
 Should all my powers controul ; 
 Should make my beft affedions flame 
 
 And kindle all my foul. 
 
 II. 
 
 Nor I, nor Angels round the throne 
 
 Can love to what's thy due : 
 Beauties divine to them unknown, 
 
 Pafs all they have in view. 
 
 III. 
 
 When they have ftretch'd their wings for flighty 
 
 The fteep afcent to try -, 
 Struck with the vaft and boundlefs height. 
 
 In wonder loft they lie. 
 
 O 4 IV. Yet 
 
Our Love to God. 
 IV. 
 
 Yet they for ever wonder on 
 And gaze with high dehght : 
 
 And love the Infinite unknown. 
 With all their mind and might, 
 
 V. 
 
 I too would lift mine eyes to fee 
 What Angels can't explore ; 
 
 With fixt attention gaze at thee, 
 And wonder and adore. 
 
 VI. 
 
 O, draw mine eyes, my heart inflame, 
 With love fill up my foul : 
 
 Let this affection reign fupreme. 
 And all my powers controul. 
 
 S E R- 
 
*The Fear ^ G o d. 
 
 ?oi 
 
 SERMON IX. 
 
 The Fear of God. 
 
 Gen. xlii. i8. 
 . __ / Jear God. 
 
 THE firft thing necefTary to make a Serm. 
 real Chriftian is, to know what it is IX. 
 to be one ^ wherein the true chriftian tern- ^-'^'~* 
 per confifts j or what are the genuine cha- 
 raderifticks of Chrifls true Difciples. Thefe 
 we are particularly tracing out from the 
 facred Scriptures j that we may not be, what 
 the greateft part of the Chriftian world are 
 (and I am afraid I may fay the Proteftant 
 world too) ignorant of the very charader 
 we profefs to bear ; and what is eftential to 
 the happinefs we hope to enjoy. 
 
 The true Chriftian chara6ter I propofed 
 to confider in four, views : as it hath refpedl 
 
 to 
 
Ihe Fear of G ov>, 
 to ourfelves, to G o d, to Chrifty and to our 
 fellow Creatures. The firft comprehend- 
 ing, what are commonly called, the human ; 
 the fecond, the divine -j the third, the chrif' 
 tian ; and the fourth, the y^'aW Virtues. 
 
 The chriftian temper or character, as it 
 hath refpc(5l unto ourfelves, or the human 
 Virtues, are thefe fix \ Humility, Content- 
 ment, Prudence, Patience, Fortitude, and 
 Self-government : all which I have djftind:^ 
 ly confider'd. 
 
 The chriftian temper or character, as it 
 hath refpedt unto God, or the divine Vir- 
 tues, may likewife be comprehended under 
 fix heads, viz. to know, to love, to fear, and 
 truft him, to obey him, and keep up a con- 
 flant intercourfe and commuriion with hiin 
 by meditation and prayer. 
 
 The two firil: of thefe, viz. the Knowledge 
 and Love of G o d, I have already particu- 
 larly confidered. The next divine Grace 
 which comes in order to be treated of, is the 
 Fear of God. 
 
 And fince all the Divine virtues, or the 
 duties we owe to God, are nothing more 
 than the conformity of our Temper and 
 Behaviour to the eflential perfe(5tions of his 
 
 Nature 
 
l^e Fear of God. 
 
 Nature and his relation to us, therefore as 
 that fupreme Love to him, which I treated 
 of in the preceding Difcourfe, arifes from 
 the contemplation of his infinite Goodnefs 
 and Mercy, fo that holy Fear of God, which 
 is our prefent fubjed:, fprings from another 
 view of him ; as a Being of Almighty Power 
 and Majefty : before whom we are but as 
 duft and allies : atoms of vital earth : no- 
 thing : lefs than nothingy and vanity. 
 
 The words I have read were fpoken by 
 yofeph to his Brethren ; to afTure them of the 
 certainty of what he then declared j that if 
 they would not go and bring back with 
 them their younger Brother Benjafniny and 
 in the mean time leave one of themfelves as 
 a Hoftage, or fecurity for their return, they 
 ihould be deemed and treated as Spies. He 
 had before infifted that only one fhould go 
 and fetch their younger Brother, and that 
 all the reft Ihould be left as Hoftages ; as 
 the only proof he would accept of their 
 veracity : confirming what he faid by fwear- 
 ing twice by the life of Pharaoh. In this 
 fecond propofal he mitigates the rigour of 
 the firft ; and confirms his words by (what 
 he thought would llrike them more than 
 
 his 
 
The Fear of Gojy, 
 his former oath, which was the profane 
 language then in fafhion at Court) affuring 
 them that (whatever they might think of 
 him) though a Courtier in Egypt, he knew, 
 adored, and feared the fame G o d as they 
 did. And calls him to witnefs to the truth 
 and lincerity of his Intentions ; this do, ani' 
 live (fayshe)y^r I fear GOD. 
 
 That I may give you a more diftindl and 
 comprehenfive view of this branch of Piety, 
 I Hiall 
 
 I. Shew you what vye are to underftand 
 by it. • 
 
 II. Whence it arifes. 
 
 III. In what inftances it more efpecially 
 difcovers itfelf. And then conclude 
 
 IV. With a few pradtical Refledlions. 
 
 I. I am to fhew you what we are to un- 
 derftand by the Fear ofGOD. 
 
 It may feem at firft view to be incompa- 
 tible with that pious Difpofition I have be- 
 fore been treating of, viz. the Love of God : 
 and efpecially as the Apoille John fets thefe 
 
 two 
 
The Fear of Gon, 
 
 two things in oppoiition, and as inconfiflent 
 with one another, i yoh?i iv./8. There is no 
 fear in love ; but perfeB love cajleth out fear j 
 becdufe fear hath torment. He that feareth is 
 not made perfeB in love. 
 
 Here then we muft diftinguilli (and the 
 diftindion is very eafy and obvious) between 
 a fihal and a fervile Fear : fuch a fear as a 
 child hath of a kind and tender Father ; and 
 fuch a fear as a ilave hath of a cruel and ty- 
 rannical Mailer. The lirft is Reverence, 
 or Fear fweetned with Love : the other is 
 Dread, or Fear attended with Terror. In 
 the former fenfe, the Saints fear and rejoice; 
 in the latter the D&w'ihfear a?2d tremble. The 
 one is attended with joy, the other with 
 torment : the firfl is the great principle of 
 Religion, the laft is the eftedt of Impiety. 
 It is the la ft of thefe the Apoftle John means, 
 when he fays thej'e is 710 fear in Love : that 
 is, no fervile fear ; or no fuch fear as hath 
 torment. But it is the former that we are 
 now fpeaking of, viz. a filial or reverential 
 fear : which is not only confident with Love, 
 but infeparable from it. This appears from 
 hence, becaufe we are required to fear the 
 Lord on that very account for which we 
 
 ought 
 
7he Fear of God, 
 ought to love him. There isjorgivenefs wiw 
 thee, that thou may eft be fear d (r) j J ear the 
 Lord and his good?2efs (i). He is not only great 
 and greatly to bejeared\ but he is good, and 
 therefore greatly to be feared. And the more 
 kind and gracious he is to us, the more 
 Ihould we fear him : that is, the more afraid 
 fhould we be of offending him : becaufe the 
 greater will be our ingratitude therein. And 
 that very Love which his goodnefs excites in 
 us, will increafe that fear of fin, and be our 
 guard againft it. So that this filial Fear of 
 God, arifes out of a filial Love to him j and 
 grows up with it. 
 
 That Fear ofGOD, which we are now 
 treating of, is fuch a conftant reverend re- 
 gard to God, as our Father and Friend, 
 deeply imprefs'd upon our Spirits, as will 
 produce the moft dutiful Difpofition and 
 Behaviour towards him. And by reafon of 
 this its great and extenfive influence, it is 
 more frequently put to comprehend the 
 whole of Religion than any other branch of 
 Piety whatfoever. Which you cannot fail 
 to obferve in reading the holy Scriptures ; 
 
 and 
 
 (r) Pfal. cxxx. 4. [5) Hof. iii. 5. 
 
The Fear of Got), 207 
 
 and efpecially the books of PJdh?is and Pro- Serm. 
 verbs, IX. 
 
 II. Let us now confider whence this ha- 
 bitual Reverence of God arifes. 
 
 That it is the effeA of the holy Spirit's 
 grace and operation in the heart, we cannot 
 doubt. For as he is the giver of every good 
 Gift J fo he is the Author of all that Is fpiri- 
 tually good within us. And therefore they 
 that fear the Lord, are always mofl ready to 
 afcribe to him the honour of thus turning 
 their hearts unto him. 
 
 But under his gracious influence and con- 
 dudt this pious Difpofition arifes more par- 
 ticularly. .' 
 
 I . From right, regular, juft, and honour- 
 able fentiments of the Divine Attributes and 
 Perfedlions j as they are reprefented, and 
 clearly difcover'd, to us in his Word and 
 Works. For, as I before obferved, all the 
 duties and difpofitions of Piety fpring from, 
 and are founded in, a right Knowledge of 
 God. He that is grofsly ignorant of Goo, 
 or entertains falfe and injurious conceptions 
 of his Attributes, cannot be uniformly in- 
 fluenced 
 
2 o8 lloe Fear of G on, 
 
 iluenced by that Fear of him which I have 
 now defcribed, and which hQ requires. For 
 inflance, if we reprefent him to our felves 
 as a hard Mafler ; exacting more of us, and 
 expe(5ling more from us, than he hath given. 
 us power to perform ; if we conceive of him 
 as a capricious, partial, cruel, and tyranni- 
 cal Being 3 and explain his Sovereignty, or 
 any particular doctrine of Scripture, in fuch 
 a manner as naturally leads to fuch fenti- 
 mentsofhimj we fhall fear him indeed, 
 but it will be with a painful and llavifh fear: 
 with a fear that hath in it more of dread, 
 than delight : very far from that filial and 
 reverential complacency, which his paternal 
 condefcenlion and goodnefs invite j and 
 which his word exprcfsly requires. 
 
 And this divine grace of holy Fear arifes, 
 not fo much from the contemplation of one 
 or two of his perfedions feparately conlider- 
 ed, as from all of them connected and con- 
 join'd. Filial Reverence is compofed of Fear 
 and Love. And therefore to excite our Fear, 
 we fliould often turn our thoughts to his 
 awful Majefty, and incomprehenlible Glo- 
 ries : before whom the Ocean is but as a 
 drop in the Bucket ^ and the Earth but as a 
 
 fmall 
 
T^he Fear of G o n, 209 
 
 fmall diifi in the Ballance j and all things as Serm. 
 7jothing and va?iity. We fliould often con- IX. 
 template his almighty Power, his inflexible ' ^^ 
 Juftice, his unblemifh'd Purity, his perfed 
 Holinefs, his invariable Truth, and eternal 
 Righteoufnefs. But then, to temper this 
 Fear (which fuch thoughts of G o d are apt 
 to raife in our minds) with Love, we {l:iould 
 reprefent him, at the fame time, to our- 
 felves as the Father of mercies, who glories 
 moft of all in his goodnefs 5 remember his 
 great compaffion to the infirmities of his 
 children (v/hich his word fets forth in the 
 moft endearing terms) his paternal tender- 
 nefs and rcadinefs to relieve all our wants : 
 and efpecially that myfterious and unparal- 
 lelled ad: of Love, in fending his own Son 
 into our world, incarnate, to redeem us by 
 his Death. And the Love and Gratitude 
 which thefe fentiments of God are adapted 
 to excite, will fo foften and temper that 
 Fear of him which the contemplation of his 
 power and juftice creates, as to turn it into 
 a filial and complacential Reverence ; which 
 is the grace I am now defcribing. 
 
 But let it be obferv'd, that it is not a few 
 fuperficial or tranfient thoughts of thefe di- 
 
 VoL. L P vine 
 
Tide Fear of God'. 
 
 vine Perfections, that \\'ill produce this hap'- 
 py effed:^ but our meditations on them mufl 
 be frequent, ferious, fixt, intent, and ear- 
 nell. This fliould be the daily employ- 
 ment of our m.inds ; and attended with hum- 
 ble Prayer, that thefe divine contemplations 
 may be fo dircfted, affiiled and enliven'd by 
 the holy Spirit, as to beget, quicken, and 
 eftabliih this pious difpofition in us. 
 
 2. To infpire our minds v/ith a holy reve- 
 rence of the great God, let us turn our eyes 
 to the multitude and magnificence of his 
 Works. Even thofe that fall under our 
 view, raife our aftoniihment beyond mea- 
 fure. But, alas, how fmall a portion of their 
 infinitude can our contraded ken take in y 
 even when our fight is abforbed, in a fiiarry 
 evening, amidfi: the numberlefs fiiining 
 Worlds above us ! But our imagination is 
 much more iofi:, when we refled: (as we 
 often fliould when we view the works of 
 nature) ' that of all thefe things there mufl: 
 ' be one jirft caufe. For nothing could 
 
 * make itfelf. This firil Caufe then mufl 
 ' be unmade : or necejj'arily exiftent. That is, 
 
 * He muft have exifted by a necefiity of na- 
 
 * ture, fi-om all Eternity. This Power muft 
 
 ' have 
 
T'he Fear of God, 211 
 
 ' have been eternal ; and eternally a^ive. Serm. 
 ' That is, from all eternity his Power hath IX. 
 
 * been' employed in producing different *-'"^'~~' 
 
 * fyftems of Worlds, and different fpecies of 
 ' Creatures, to the honour of his Wifdom 
 
 * and Goodnefs ; and to eternity will be thus 
 
 * employed.' — How do all the powers of 
 imagination fink under the weight of this 
 fentiment ! How are we loft in the immen- 
 fity of the Creator's Works ! in which this 
 whole Earth appears but as a fingle Atom, 
 floating in a ray of light emitted from Him- 
 felf. 
 
 How great and marvellous are thy Worh^ 
 O LORD GOD Almighty / whojlmild 'not 
 fear thee, and magnify thy great name ? all 
 thy Toorks of wonder praife thee ; and declare 
 that thou art great and greatly to be feared. 
 But 
 
 3. To beget in us a holy reverence of 
 God, let us ofterr reprefent him to our- 
 felves as the Omniprefent God. If we would 
 have the fear of GO D bejore our Eyes, we 
 muft have God himfelf fo. That is, before 
 the Eye of our mind. For he i^ always, and 
 in all places, as really and as certainly pre- 
 fent with us, as if he were always and in all 
 P 2 places 
 
212 Ihe Fear of Qov>. 
 
 Serm. places vifible to us. And not only mori: 
 1^* certainly, but moft intimately prefent : not 
 only with, but in us. And not only ac- 
 quainted with our moft fecret thoughts, and 
 viewing all that pafTes in the inmoft rooms 
 of our Hearts, but often exciting pious re- 
 iledions and holy motions there, when we 
 little attend to the divine agency that gave 
 thefirft rif6 to thofe ferious Difpofitions. 
 
 The Divine Omniprefence, and the uni- 
 verfal Agency of G o d's grace and provi- 
 dence, are no lefs adapted to infpire our 
 Souls with a reverential Fear of him, than 
 his Omnipotence, or that Almighty Power 
 which made, fuftains, and governs the uni- 
 verfal Creation. But then, they mufl both 
 be ferioufly confidered and attended to : fre- 
 quently recolleded, and carefully imprefs'd 
 upon the mind, 'till it feels the afFeding in- 
 fluence of thofe Thoughts ; and that im- 
 preffion retained, 'till it produce and im-« 
 prove a correfpondent ferious difpofition to- 
 wards God. 
 
 And thub to contemplate G o d's ellential 
 and univerfal Prefence, is the beft way to 
 procure the happinefs of his gracious and 
 
 fpecial 
 
l%e Fear of G o t>, 213 
 
 Jpea'al Prefence. — Pious minds know what Serm. 
 I mean by that expreffion. IX, 
 
 If we deiire to have the fear of GOD ^"'~^ 
 prevailing in our Hearts, as an habitual and 
 abiding Principle, we /hould often recall 
 them to this pious employment. And when 
 we are apt to forget God, and grow vain in 
 our imaginations, let us recollecft ourfelves 
 with Jaco^y and fay, behold GOD is in this 
 place ; and I knew it not (a). The Parent's 
 eye, though it lays no fervile conflraint on 
 a dutiful Child, yet is a conilant guard to 
 reftrain him from every thing that is dif- 
 pleafmg to his parent, however plealing it 
 may be to himfelf. The fame effed: will a 
 fixt perfwafion of G o d's prefence have up- 
 on us. 
 
 Having thus confidered a few of thofe 
 things that are mxoft proper to produce this 
 divine Virtue in our Hearts (through the 
 grace and operations of the holy Spirit for 
 which we fliould be daily and moil carnefl~ 
 ly folicitous.) It is time now 
 
 HI. To confider the happy influence of 
 it ; or the good efFedls it will produce, when 
 
 P 3 it 
 
 [a) Gen. xxviii. i6. 
 
'The Fear of Q ov^. 
 
 it exerts itfelf in a proper manner ; or is in 
 lively a6t and exercife. That, as by attend- 
 ing to what hath been faid under the former 
 head, we may know how to attain it, fo by 
 confidering what will be delivered under 
 this, we may be able to judge whether we 
 have it or no. And 
 
 I . The firil and moR genuine efFe6t of 
 the Fear of God, when it becomes a iixt 
 principle in the heart, is an effectual guard 
 againft all known (in. 'Job by fearing GOD 
 efcheived evil (b), that is, declin'd and avoid- 
 ed every linful pradice. By the fear of t/je 
 LORD (fays Sclotno?!) men- depart from 
 evil (r). A wife jn an fears, and departs from 
 c-cil. And what influence this principle had 
 upon the heart and cdndud: of good Nehe-^ 
 miah in this refpecl:, that is to deter him 
 from fin, you may fee Nehem. 'v. ic^. where, 
 after he had recited, many corruptions and 
 abufes which the Governors of the People 
 had been guilty of, added, fo did not /, be- 
 caufe of the fear of G, D. 
 
 And indeed nothing can well be con- 
 ceived, to have a greater force or power to 
 
 curb 
 
 [h] Job i. I. [c) Prov. xvi. 6. 
 
^he Fear of G od, 215 
 
 .cui*fa a licentious inclination, than what I Serm. 
 liave jufl mention'd as one principal fource IX'. 
 from whence this holy fear arifes, viz. the 
 remembrance that we are under the imme- 
 diate eye of the Almighty and moft Holy 
 God, who hafeth all workers of i?uqmty. Un- 
 der the imprefi^on of which thought, the 
 pious Soul repels a bold Temptation with 
 Jofeph'?, words, how can I do this evil ^ and 
 Jin againji GO D F 
 
 2. This Fear of Go d in the heart, is a 
 motive no lefs proper and powerful to excite 
 us to a chearful and ready obedience. A 
 fervile fear indeed is not fo. That produceth 
 not a willing, but a forced obedience. The 
 proper principle of a chearful obedience is 
 Love ; which always prompts us to do what- 
 ever is pleafing to its objed. And this filial 
 Reverence I am fpeaking of, is Fear tem- 
 per'd with Love : and therefore is equally 
 proper to reftrain us from Sin, and induce 
 us to Duty. Thus the obedience of yf<^r<7- 
 ham, in offering up his Son at the command 
 of God, proceeded not only from his Faith, 
 but his Fear of G o d. Now (fiys God) / 
 know that thou fear eft me, fi^i^Jg thou haft not 
 P 4 withheld 
 
2 1 6 The Fear of G q-d. 
 
 ivtthheld thy So?2y thine only Son from me (d). 
 So it is faid o^ Noah^ that he being warned of 
 GO Dy of things not fcen as yet, moved luith 
 fear, he prepared an Ark to the facing of his 
 houfe (e). It was not fo much the fear of 
 the Deluge as the fear of God, that produced 
 in him this ready obedience. 
 
 But let one thing here be remark'd by the 
 way, I'/xr. that /to fear of God which arifes 
 from the confideration of his infinite Majefty 
 and Juftice, or from a dread of punifhment, 
 if it lays an effediual reflraint upon the mind 
 to keep it from fin, is not that faviJJj fear 
 which the Apofcle John fays is inconfiftent 
 with love. Though it be a lefs liberal prin- 
 ciple than that filial Reverence I am treat- 
 ing of, yet it is a motive of no fmall ufe at 
 fometimes ; and more apt to operate upon 
 fome minds than others 5 efpecially when 
 thrown into the fcale again ft a fear of men, 
 and the punifhment they threaten us with 
 for cur firm adherence to the ways of God 
 and Duty. And in this cafe, and with this 
 view, it is efpecially recommended by our 
 Saviour himfelf, Luke xii. 4, 5. And I fay 
 unto you J my Friends y be not afraid of them 
 
 that 
 
 {.:) Gen. xxn. 12. {e) ll<ib. xi. 7, 
 
"The Fear of Go Ti 217 
 
 that kill the Body, a7id after that have no more Serm. 
 that they can do : but I will forewarn you IX^* 
 whom you f jail fear ; fear him, who, after he.< 
 hath killed, hath power to cajl into hell : yea^ 
 I fay unto you, fear him. 
 
 3. This Fear of God will be a great mo- 
 tive and help to Stlf-government. I mean 
 here principally the . government of the 
 mind j and of all that pafTes within us : our 
 thoughts, defires and pallions ; which, as 
 they are as well known to God as our out- 
 ward adlions are to men, every one whofe 
 heai't is right with GOD will take care to 
 keep under, ftrid: difcipline and govern- 
 ment. 
 
 It is the charaderiftick of a Hypocrite, 
 that his only care is to keep well with men, 
 by external forms of Godlinefs ; without any 
 regard to his heart or the motions and dif- 
 pofitions of the inner m,an, v/hich lie con- 
 ceal'd from the eye of the world. On the 
 contrary, it is a fure mark of fincerlty to be 
 as careful of our inward thoughts and affec- 
 tions, as of our outward condud: and ac- 
 tions; from this confideratlon, * that God 
 * knows our hearts.' Becaufe this is an ar- 
 gument that we are univerfally and uni- 
 formly 
 
Tl^e Fear of G qd. 
 
 formly govern'd by the genuine Fear of 
 Go© : which equally excites us to do every 
 thing that pleafes, and to avoid every thing 
 that offends him. And vi^e know that the 
 fins of the heart are no lels oifenfive to him 
 than thofe of the life. 
 
 This rev^erend fenfe of God, his power 
 and prefence, deeply impreffed on the heart, 
 will have a very happy effed: upon us in all 
 our religious Duties : and be a good means 
 to bring the mind into that ferious and pi- 
 ous frame, which will befl: difpofe us to wait 
 upon God and offer hirn an acceptable Ser^ 
 vice. This is what we often find we want. 
 When we come to worfliip God, our minds 
 are fometimes fo cold and carnal, fo vain 
 and worldly, and our thoughts fo unfixed, 
 defultory, and vagrant, that we can hardly 
 get our hearts fuitably engaged 'till the fer- 
 vice is near at an end : and thus we lofe al- 
 moil all the pleafure and benefit we expec- 
 ted from it. But when we come with our 
 minds deeply tinftured with thefe pious Af- 
 fedlions, and flrongly imprefs'd with thq 
 jufteft Sentiments of the perfed:ions of GoD; 
 and efpecially of his Almighty power and 
 immediate prefence ^ the heart then foon 
 
 be. 
 
17j& Fear of Got> 219 
 
 becomes ferious, foft and pliant: and bell: Serm. 
 difpofed to receive the moft gracious com- IX. 
 munications. ' — ^~~^ 
 
 ^ And this Fear is a no lefs happy means 
 to keep the mind fuitably engaged in Duty, 
 than to bring it into a fit frame for it : and 
 to prevent that vs^anderlng of the heart in 
 the Service of God which (o often interrupts 
 and fpoils our Devotions. 
 
 5. This reverential fear of God will raife 
 us above a fervile fear of men. \{ GOD be for 
 lis, we need not fear what man can do againjl 
 us. It will alio free the mind from anxious 
 folicitude under the apprehenfions of future 
 evil. For this filial fear of God is always 
 attended with a confidence in his paternal 
 care. Therefore fays the Pfalmi/i, Ofear 
 the Lord ye bis Sainfs, for there is ?20 ivant to 
 them that fear him. 'The Angel of the Lord 
 encampeth round about them that jear hiniy 
 and deliver eth them (a) . Like as the Father 
 pitieth his children, fo the Lord pitieth them 
 that fear hifn : he confidereth their frame , and 
 rememberelh that they are dufl (b) For the ^ 
 
 Lord 
 
 {a) Pfal. xxxlv. 7, 9. {h) Pfal. ciil. 13. 
 
l^e Fear of G ojy 
 
 Lord taketh pleaftire in them thatjear htm. {c) 
 and the wife man fays, in the fear of the 
 Lord is jlrong cojifidence (d). 
 
 I fhall only obferve 
 
 Ld/ify, That this pious temper is that 
 which immediately fits us for Heaven. For 
 as it is eflential to Love, and comprehended 
 in it ; it is the very temper of the blefTed 
 World. In which, as well as in the Know^ 
 ledge and Love of God, (if we are fo hap- 
 py as to arrive there) we fliall be eternally 
 improving. 
 
 I fliall now conclude all with two or three 
 Refledtions upon this fubjed:. And 
 
 I. From the happy effects and extenfive 
 influence of this Grace, we fee how pro- 
 perly it is put for the whole of Religion. 
 This indeed is obfervable of all the graces 
 of Piety : becaufe they are in the nature of 
 things fo link'd and connected together, 
 that where there is one of them in fincerity, 
 there are all the reft in reality : though in 
 moil religious Characters, one of thern is 
 obferv'd to fhine brighter than the reft. 
 Thus all Religion is fometimes compre- 
 
 hend- 
 
 (<r) Pial. cxlviii. 2. {/fj Prov. xiv. 26. 
 
"The Fear of G o d, 
 
 Kended under the Knowledge of God i 
 fometimes in the Love of God j but never 
 more frequently than under this phrafe the 
 Fear of t be Lor J : which ufually begins 
 with an awful fenfe of God, and terminates 
 in a fupreme delight and truft in him. And 
 therefore is not only the begijuiing^ but the 
 perfe5iion of Wifdom. 
 
 a. By thefe eharadieriftick marks and ef- 
 fects of this holy Fear let us examine our- 
 felves, and fee whether we have, and what 
 progrefs we have made in this divine Virtue; 
 Does it reftrain us from lin ? from all, even 
 our moft beloved Sin ? — Does it inftigate; 
 and excite us to Duty ? to all, even the 
 moft difficult, and to a carnal mind the 
 moft difagreeable Duties ? and conquer all 
 reludance to them? — Does it make us 
 watchful over our thoughts, defires, and 
 paffions ? becaufe we know that all that 
 pafleth in our Hearts is known to God. — 
 Does it make our minds ferious, compofedi 
 and reverend, in all our religious ap- 
 proaches to God ? and keep them devout- 
 ly engaged in holy Duties ? — Does it pro- 
 duce in.us fuch a placid and fiducial Truft in 
 God at all timcb, as lifts us above an anxious 
 
 fear 
 
Tloe Fear of G ovf, 
 
 fear of any thing that can befal us uhdef 
 the government of his all-ruling Provi- 
 dence ? — Then may we be affured that the 
 fear of GOD is before our Eyes ; and is a fixt, 
 habitual, permanent principle in the heart : 
 that vs^e are fafe under his care and pro- 
 tedion here, and fhill be happy in his love 
 and prefence for ever. And how great is 
 his mercy to them ivho thus fear him ! how 
 unfpeakable that Happinefs which he hath 
 laid up for them who thus put their trujl in 
 Him before the Children of men ! 
 
 The HYMN. 
 
 I. 
 
 Celeftlal King, our fpirits lie 
 Trembling 'beneath thy feet ; 
 
 And wilh, and caft a longing eye. 
 To reach thy lofty feat. 
 
 II. 
 
 In thee what endlcfs wonders meet ! 
 
 What various glory fliines ! 
 The croffilig rays too fiercely beat 
 
 Upon our fainting minds. 
 
 III. 
 
The Fear of G od, 
 
 III. 
 
 Deftrudtion waits upon thy frown. 
 And heaven attends thy fmile: 
 A wreath of Light'ning arms thy crown^ 
 
 But love adorns it Hill. 
 
 « 
 
 IV. 
 
 Angels are loft in fweet furprife. 
 
 If thou unvail thy grace ; 
 And humble Awe runs through the fkiesj 
 
 When wrath arrays thy face. 
 
 V. 
 
 Created powers, how weak they be ! 
 
 How (hort our praifes fall ! 
 So much a-kin to nothing we. 
 
 And thou th' eternal all. 
 
 VI. 
 
 Lord here we bend our humble fouls. 
 
 And awfully adofe! 
 For the weak pinions of our minds 
 
 Can ftretch a thought no more. 
 
 S E R- 
 
2 24- Of Irujl t7t God* 
 
 SERMON X. 
 
 of Truft in G o d. 
 
 %^ 
 
 Prov. iii. 5. 
 T^riijl in the LORD with all thiiie 
 heart '^ and lean not unto thiite own 
 under Jla72cling, 
 
 F all the Divine virtues, or thofe pious 
 difpofitions towards God which his 
 Word requires us to prelerve and cultivate, 
 there is none of a more happy and extenlive 
 influence than that which I am this day to 
 recommend to your attention and pradice^ 
 inz. a ferene and fovereign Truft in and 
 Dependance upon God, his providential 
 care and paternal goodnefs, under all the 
 poflible variations of our inward temper and 
 outward circumftances. 
 
 What- 
 
Of T'rufl m G o D. 225 
 
 Whatever we purfue or fliun, or hope or Serm. 
 fear; whatever be oiir condition, afflldlve X. 
 or profperous, we fhould always remember ' — "^ 
 that every thing depends on the Will of 
 G o Dj and is at the difpofal of his all-pre- 
 Hding Providence. And this Thought ihould 
 be fo conftantly and familiarly prefent with 
 uSj and fo effectually wrought into our minds, 
 as to produce an habitual, calm reliance up- 
 on him in every condition, and a chearful 
 hope in him at all times. 
 
 To know G o D is the firft principle of 
 piety ; to love him, the fecond ; to fear him,, 
 the third. From all which refults this filial 
 and fiducial T'rujl in him, as our almighty 
 father and ever prefent friend j which fets 
 the mind free from all anxious fears, and 
 fills it with perfed: compofure and peace 
 under all the varying fcenes of human life. 
 
 In treating of this part of the Chriftian 
 temper, I fhall endeavour 
 
 I. To fhew you more particularly what 
 are the proper fources from whence it 
 fprings. 
 
 Vol. L Q_ II. In 
 
2 26 Of Iruji in God. 
 
 II. In what fituation of affairs and cir- 
 cumftances of life the fteady exercife of this 
 grace is more efpecially requifite and im- 
 portant. And then ^ 
 
 III. Reprefent to you the Happinefs that 
 refults from the governing influence of it. 
 
 I. Let us confider what are the fources 
 from whence this fovereign Truft in G o D 
 doth principally flow. And 
 
 I. It is eafy to perceive that this fupreme 
 and complacential Trufl: in God, chiefly 
 arifes from a firm and Y\vt\y faith in him ; 
 his eternal Attributes, all-governing Provi- 
 dence, and Omniprefence. 
 
 This firm Hope and Trufl: in God, I fay, 
 fprings from a lively faith in his eternal At^ 
 tributes ; particularly his almighty Power, 
 his infinite Goodnefs, and unerring Wifdom: 
 that his Power is omnipotent, and therefore 
 that he is able to fave to the titmofi ; that is, 
 in the utmofl; Diflrefs, and to the utmofl: 
 extent of our Defire ; that his Goodnefs is 
 unbounded, and therefore that he is no lefs 
 willing than he is able to fave us , and that 
 
 , his 
 
Of trull m Go d. 
 
 his Wifdom is infallible, and therefore he 
 befl: knows by what means, in what man- 
 ner, and at what time, to hand forth the de- 
 lir'd falvation to us. 
 
 But 'tis not enough barely to believe, or 
 give our ready aflent to the truth of all this 
 (for if we believe there is a G o d, an eter- 
 nal, original, and all-wife Caufe, this enters 
 into the very nature of that Belief) but we 
 muft dwell upon the fentiment, render it 
 familiar to our minds, and get it wrought as 
 a iixt principle into the heart, fo as to feel 
 the power and efficacy of it (which is the 
 definition of a living faith) 'ere it can beget 
 in us that firm, filial, fiducial Truft in and 
 Dependance upon God which the text re- 
 quires. 
 
 So that a ferious and believing contem- 
 plation of the Divine perfections, is a mighty 
 Help to a fteady and holy confidence in 
 God. Therefore fiiith the Pfabnift, they 
 that know thy name will put their truft in thee: 
 for thou LORD hajl not forfaken them that 
 feek thee (a). 
 
 This Truft in God flows alfo from a firm 
 
 faith in his univerfal and particular Prcvi- 
 
 Q^ cie?jce. 
 
 (rt) Pfal. ix. 10. 
 
228 OfTruJlm God.' 
 
 dence That Is, from a full perfwafion and 
 affurance, that the providence of G o d not 
 only prefides over all the affairs of the world 
 in general, but fuperin tends all our private 
 concerns in particular : that whatever befalls 
 us is order'd by him, and comes not only 
 by his permiilion, but by his immediate Di- 
 redion and Appointment, to anfwer fome 
 good and wife end. And this Providence, 
 we are by the beft authority affured, extends 
 to the minuteil: Events of life. Now, I fay, 
 a conftant, habitual, and impreffive fenfe 
 of fuch a providence, converfant in and 
 over-ruling all our affairs, temporal and 
 fpiritual, even thofe that are moft particu- 
 lar and interefting, is a powerful means to 
 excite a fteady Trufl in God at all times. 
 And this is what is comprehended in that 
 precept, in all thy ways acknowledge him {h) : 
 i. e. obferve and acknowledge his Provi- 
 dence, and then quietly confide in and de- 
 pend upon it. Again, 
 
 A conftant fenfe of God's Om?2iprefenc^ Is 
 anodier thing that conduces much to a firm 
 and peaceful Trufl in him : or a full affurance 
 that not only his providence over-rules all 
 
 things, 
 
 [b] Prov. iii. 6. 
 
Of Trufl m God. 
 tilings, but that his prefence fills all places ; or 
 that he is as certainly prefent with us at all 
 times as if we faw him with our bodily eyes. 
 
 A fleady Truft in G o d then, I fay, na- 
 turally flows from a lively Faith in him, his 
 eternal Attributes, his all-ruling Providence, 
 and univerfal Prefence. 
 
 2. Another thing that greatly encourages 
 and confirms a peaceful Trufl in God is, 
 the frequent experience we have had of his 
 feafonable help and deliverance in former 
 times of diftrefs and danger. This is a con- 
 fideration, you know, which the Pfalmift 
 David often recall'd for the fupport of his 
 faith and hope in his greatefl tribulations. 
 Thou haft been my Help ; leave me not^ neither 
 forfake me^ GOD of my Salvation (c). 
 Rejnember^ LORD, thy lovijtg kindnefs 
 and thy tender mercies ; Jor they have been 
 ever of old (d). Such a recolledion is a 
 great encouragement to our humble confi- 
 dence in God, becaufe we have nov/ our 
 own experience to afTure us that God can 
 fave us ; and therefore if we wait upon him 
 with faith, patience and prayer, he will a- 
 gain extend the fame falvation to us : ac- 
 Q_3 cording 
 
 (c) Pfal. xxvii. 9. U) Pfal. xxv. 6. 
 
230 Of Truji in God. 
 
 Serm. cording to the Apoftle*s conclufion In the 
 X. hke cafe, the God that hath deliver d and 
 doth deliver, in him I triiji that he will yet 
 deliver me (e). But then 
 
 3. There is one thing farther neceffary, 
 and that is, that we continue faithful to God 
 and his caufe j that we keep in the way of 
 our Duty, and ufe all the proper means in 
 our power to help our felves. For to pre- 
 tend to rely upon the prote6lion and help of 
 almighty God when we are ading againft 
 him, or are engaged in a bad caufe, is mofl 
 daring prefumption ; and to depend upon 
 him to help us, when we refufe to do what 
 we can to help our felves, or to make ufe 
 of thofe means which he hath given us for 
 that purpofe, is not to trufl him, but to tempt 
 him : and betrays cither grofs Ignorance or 
 great Hypocrify. 
 
 When we are commanded in the text to 
 triij^ in the LORD with all our might, we 
 are not forbid to ufe our own underftand- 
 ing ; but not /(? /^^« to it: that is, not to 
 truft to it, or depend "upon it j or place that 
 confidence in our own wifdom and pru- 
 
 dencCj 
 
 (e) 2 Cor. i. 10. 
 
Of T*rujl in God. 231 
 
 dence,, which we ought to place only in the Serm. 
 Divine providence. X. 
 
 But when we are engaged in a good 
 caufe, are in the way of our duty, and dili- 
 gently ufe the beft means and the mod pru- 
 dent meafures to efFedt any right end, and 
 humbly feek to God for direction, we may 
 then warrantably hope for and depend upon 
 it. And the very conlcioufnefs of this will 
 greatly excite and fupport that Dependance. 
 In this way we may fafely trufl: him with 
 all our hearts : that is, in full confidence 
 that under the Condudl of his Providence, 
 all things ihall iflue well j whatever be the 
 prefent appearance ; and, with the Pfalmlfi's 
 pious exultation, may fay, the LORD Is my 
 rock and my fortrejs^ and my deliverer -, my 
 GOD, my ftrength, in whom I will triift 3 
 my buckler, and the horn of my fah at ion, and 
 my high tower. 1 will call upon the LORD, 
 who is worthy to be praifed : fo fiall I be Javed 
 from mine enemies. The LORD is i?iy light 
 a?id my fahation, whom fiall I fear ? the 
 LORD is the ftrength of my life, of whom 
 jhalll be afraid (f) f 
 
 Q 4 ' IT. Let 
 
 (f) Pfalmxviii. 2, 3. 
 
Of Truji in God. 
 
 II Let us now confider in what fitaatlon 
 of affairs and circumftances of Life the vi- 
 gorous efforts of this virtue will be more 
 efpecially needful and important. 
 
 We are indeed to triift in the LORD at 
 all times ; becaufe we have always a con- 
 flant and neceffary Dependance upon him : 
 but at fome feafons we are more efpecially 
 call'd by providence to the exercife of this 
 Grace than at others. Particularly 
 
 I. In a time of Profperity, Becaufe we are 
 then moil apt to forget God. 
 
 It is a weaknefs in our nature, than which 
 none is more apparent or more deplorable, 
 that we know not how to bear profperity : 
 that when we receive the greatefl Bleffings 
 from God, we are leaft fenfible of our De- 
 pendance upon him : and that the Bounties 
 of his hand, which were deiign'd to engage 
 cur hearts to him, have commonly a quite 
 contrary effect, and withdraw our regards 
 from him. We are, without doubt, equally 
 dependant on the great Author of" our Being 
 at all times. Plow is it then that we are fo 
 much more fenfible of this in adverfity, than 
 
 we 
 
Of Truji hi God. 233 
 
 we are in profperity ? This can be refolved Serm. 
 into nothing elfe but the native weaknefs of X. 
 our minds, the dangerous impreffions which 
 an affluence of earthly comforts makes upon 
 them, and the numerous fnares and temp- 
 tations into which it betrays us : to which 
 if men did but ferioufly attend, they would 
 not fo deeply regret the want, or fo paffio- 
 nately defire a redundance, of thofe outward 
 bleffings as they commonly do. 
 
 Even David himfelf, than whom no man 
 was ever more diftinguifh'd for a fpirit of 
 exalted piety, was not free from this frailty : 
 but was apt to grow fecure and vain in a 
 day of uninterrupted peace. When his 
 mountain flood firong\\Q, fondly imagin'd that 
 he fljoidd never be moved i^g). And there- 
 fore to bring him to a better difpoiition, that 
 pleafmg fcene was often revers'd. — It is juft 
 the fame with us : if we know any thing of 
 our felves, we know it, we feel it ; and in 
 our beft frames are griev'd and humbled for 
 it. But how unreafonable, how ungrateful 
 is this ! are we not as much dependant on 
 God for the continuance of our Bleffings,' 
 as we are for the removal of our Afflidions ? 
 
 Can 
 (g) Pfalm XXX. 6, 7. 
 
Of Truji in God. 
 Cannot the fame hand that beftow'd thefc 
 mercies upon us, as eafily take them from 
 us? and by thus forgetting our dependance 
 on God for the continuance of them, do we 
 not provoke him fo to do ? Every new mer- 
 cy we receive then, and efpecially every ex- 
 traordinary mercy, ihould excite in us a 
 more lively fenfe of our dependance upon 
 God, and quicken our chearful Truft in 
 him. 
 
 2. Another feafon when the exercife of 
 this grace will be of peculiar advantage to 
 us, is a time of Adverfity and Diftrefs. 
 
 Under which we may poffibly, at fome 
 times, have no other refuge left. But this 
 is a fure refource that never falls For the 
 fahjation of the righteous is of the Lord, he 
 is their fir eiigth in a time of trouble (h). But 
 to be more particular. 
 
 In a day of Danger; when we apprehend 
 and dread fome fore evil approaching, we 
 are then more efpecially call'd to put our 
 trull: in the Lord. Let us here take the 
 pious Pfalmift for our pattern. I have heard 
 the fianders ofmajiy, J ear was on every Jide \ 
 ii-hilfi they took counfel together againfi 7ne ; 
 
 they 
 
 (h) Pfalm xxxA'ii. 39. 
 
««-v— J 
 
 Of Truft in G oif. 235 
 
 they devifed to take away my Life. But I Serm. 
 tr lifted in thee, Lord, I J aid thou art my X. 
 God. My times are in thine hands, deliver 
 me from the hajid of the enemy, ajtdfrom them 
 that pcrfecute me {i). 
 
 Is it a publick calamity we fear, from the 
 Invalion or Perfecution of a powerful, proud, 
 perfidious enemy ? Nothing becomes us 
 better than the calmnefs, piety and compo- 
 iure of Davids fpirit \ my GOD, I truji 
 in thee, ' let me not be ajlmmed -, let not mine 
 enemies triumph over me. Tea, let none that 
 triijt in thee he afiamed : let them be aflmmed 
 ivho deal perverfely without a caiife [k). T^hc 
 LORD is the ftrength of my life, of whom 
 fjoidd I be afraid'^ though an Hoft JJjoidd en- 
 camp againft me, my heart fiall not fear : 
 though war Jljould rife agai?2ft me, in this will 
 I be confident. I will not be afraid of ten 
 thoufands of people that have fet themfehes a- 
 gai7ift me round about (I). 
 
 If it be a private trouble, fome perfonal 
 or domeftick afflidion that we fear, our re- 
 fuge is the fame : and therefore the lan- 
 guage of our heart fliould be ftill the fame : 
 
 my 
 
 (i) Pfalm x.vxi. 13 — 15. (k) Pfalm xxv. i, 2. 
 (I) Pfalm iii. 6. 
 
Of Trujl in God. 
 O my GOD, I trufi in thee. This filial hope 
 and truft in God will greatly eafe and dif- 
 burden the mind, compofe and calm the 
 fpirit, and bring us into the beft frame to 
 meet the coming evil whatever it be. Thou 
 wilt keep him (faith the prophet) in perfect 
 peace J whofe mind is ft ay ed on the LORD, 
 'Therefore (he adds) tr lift ye in the LORD 
 for t'ver ^for in the LORD Jehovah is ever- 
 iaffmg ftrength {m). But 
 
 The lively exercife of this Grace will be 
 of no lefs comfort and fervice to us in a day 
 of deep diftrefs : when the Evil we fear d 
 fmll co7ne upon us, as it did upon yob. Like 
 him then let us retain our Integrity : and 
 Hope in God ; faying, though he flay me, yet 
 will I truft in him : he afo fiall be my falva- 
 tion hi). 
 
 This peaceful, fledfafl:, pndifinay'd truft 
 in G o D in a time of fore afflidion, it muft 
 be own'd, is no ordinary acquifition : and 
 argues an improved ftate of Grace, and ad- 
 vanc'd degree of piety. But what (hould 
 powerfully induce us to labour after it, are 
 thefe three mighty advantages that accrue 
 
 from 
 
 (v;) Ifaiah xxvi. 4, 5. (';) Job xiii. 15, 16. 
 
Of Truji m G on, 237 
 
 from it: which I fhalljuft mention, but Serm. 
 muft not flay to dilate upon^ X. 
 
 1. It foftens every forrow, and lightens 
 every Load. It takes off more than half 
 the weight of every affliction, and helps us 
 to bear the remainder better. 
 
 2. It is the beft way to haflen Delive- 
 rance. For the fooner the end of any afflid:- 
 ing Difpenfation be anfwer'd, the fooner will 
 it be removed : and this fledfaft Hope and 
 Trufl in G o d is a fure fign that afflictions 
 are fanCtified, or the Defign of them accom- 
 pliflied, 
 
 3. This is the beft wav to receive the 
 mofl lafting Benefit by afflictions : to extraCt 
 Honey from the Sting ; and turn the worm- 
 wood and gall into the moil reviving Cor- 
 dials i and the foreft Evils into the greatefl 
 Good. — But to proceed. 
 
 The exercife of this Grace will be of 
 great ufe and benefit, when the providence 
 of God calls us to any extraordinary Service, 
 wherein we may apprehend either difficulty 
 or danger. Thefe apprehenfions, inftead of 
 tempting us to decline it (as they are too apt 
 to do) fhould only quicken our trail: in God, 
 for that v/ifdom, fortitude and faith, that 
 
 are 
 
OfTrufl in God. 
 are requifite to a right and regular perform-' 
 ance of it. A diffidence in our own ftrength 
 fhould excite our humble confidence in 
 God : and when this is attended with prayer, 
 and a diligent ufe of all proper means, we 
 fhall always find his grace fuficient for us, 
 
 4. There is another fituation which many 
 chriftians are in, that calls for the conftant 
 exercife of this habitual dependance and fi- 
 ducial Truft in God j and that is, a ftate of 
 extreme penury. But as G o d has been 
 pleafed in a fpecial manner to declare him- 
 felf the Patron and Protedor of the poor 
 and helplefs, fo for the encouragement of 
 their faith and hope, his word abounds in 
 promifes peculiarly adapted to their relief 
 and comfort 5 as the motives and fupports 
 of that intire Trufl in him to which they 
 are fo immediately call'd. T^ruft in the 
 LORD and do good^foJJjalt thou dwell in the 
 land J and 'verily thoufialt be fed (0). O, 
 tafte and fee that the LORD is good-, blejjed 
 is the man that trujtethin him, O, fear the 
 LORD ye his faiiits^ for there is no want to 
 them that fear him. That is, he will take 
 care to fapply all their neceilary wants : 
 
 and 
 
 {'.) Pfalm XXX vii. 3. 
 
OfTruft m God. 
 
 and in lieu of thofe conveniences which they 
 think they want, he will beftow upon them 
 fomething much better. The ^oimg lions do 
 lack^ andfiiffer hunger 3 but they that J ear the 
 LORD Jfjail not want any good thing (p) . 
 
 Lajlly. That feafon wherein this ftedfaft 
 TrufI: in G o D will be put to its fevered 
 proof, and when we fhall ftand in need of 
 all its influence to fortify and compofe the 
 mind, is a time of Death : or when we are 
 brought to a near profped of it, and Hand 
 on the very brink of Eternity. Becaufe then 
 our All is at ftake : and that for ever. And 
 none can enjoy this fweet fupport of a calm 
 and undifturbed Trufl: in God at Death, 
 who have not accuftom'd themfelves to ex- 
 ercife this filial and fiducial dependance up- 
 on him all their Lives. And without a well 
 grounded faith and hope and truft in God 
 in that hour, the foul, if fenfible, mufi: ne- 
 celTarily be cover'd with Difmay and Hor- 
 ror. 
 
 But the faithful Chriftian, who hath 
 walked with GOD in a firm habitual depen- 
 dance upon him all his days, can truH hiai 
 in Death. And committing his foul to God, 
 
 as 
 (p) Pfahn xxxiv. 8— lo. 
 
240 Of Trujl in God. 
 
 Serm. as into the hands of a faithful Creator, he 
 
 X. clofes his eyes in peace, and fleeps in fefus j 
 with unwavering hope that he (hall rife in 
 the refurreSiion of the juft j and be fatisfied 
 when he awakes in his likefjefs. 
 
 Such now is the extent and fuch the im- 
 portance of the ehriftian's Hope : and thefe 
 the feafons when it fheds the fweeteft in- 
 fluence on the fouL And now — which was 
 the laft thing I propos'd, 
 
 III. Let us briefly refledt oh the Happr- 
 nefs of thofe who hve under the governing 
 influence of this Divine virtue. 
 
 They are of all men the mofl: happy in 
 this world. And this holy temper, which 
 makes them fo, is at the fame time a fure 
 pledge and fecurity to them, of a much 
 greater happinefs in the future. Happy is 
 he that hath the GOD of Jacob for his Help ; 
 whofe Hope is in the LORD his GOD [q). 
 Bleffed are all they that put their trufl ifi him. 
 O, how great is thy Goodnefs (faith the Pfal- 
 mifl) which thou haft laid up for them that 
 
 fear 
 
 (f) Pfalmcxlvi. 5, 
 
Of 7rujl in G o D* 241 
 
 fear thee ! which thou haft wrought for them Serm. 
 that truft in thee^ before the Jons of men [r) ! ^'^• 
 
 I. They are happy in this world : as far 
 as Happinefs is compatible with Mortality. 
 Becaufe they poffefs peace and felf-enjoy- 
 ment in thofe circumftances in which others 
 think themfelves mofl miferable. ^t what 
 time I am afraid (fays the Pf a Imiji) I will 
 truft in thee [s). This was his never-fail- 
 ing Refuge, and impregnable Fortrefs : in 
 which he rejoiced and triumph'd j and call- 
 ed upon others to do the fame. Blcjfcd is 
 the tnan that maketh the LORD his Tru/L 
 Let all thofe- that put their truft in him re- 
 joice : let them ever JJjout for Joy becaufe thou 
 defended them [t). 
 
 Their peace of mind is fo well eftabliil'i'd 
 that it is not in the power of any earthly In- 
 cidents to dlflurb, much lefs to deftroy it. 
 For they that trufi in the LOR T) fall be as 
 mouMt Zion^ which cannot he moved (u). 
 
 This unfliaken tranquility of mind ariiing 
 from an habitual confidence in God, is not 
 only a Defence to them agalnft all the evils 
 of the world, hut gives them the beil reliOi 
 
 Vol. I. R and 
 
 (r) Pialm xxxi. 19. {s) Pfalm Ivi. 3, (/) Pfalm ^I, 
 4, 5, II. [a] Flalm cxxv. i. 
 
Of Truji in God. 
 
 and tmefl enjoyment of its comforts. In 
 whatever proportion they have them ; and 
 confequently renders them the happieft per- 
 fons in it. 
 
 1. They are happy when they are going 
 out of the world. For that filial truft in, and 
 fiducial dependance upon God, which they 
 have accuftom'd themfelves to all their life, 
 will not fail them at death. When every 
 earthly Prop finks under them, this ftill fuf- 
 tains them : / know that my Redeemer livetb» 
 I know in whom I have belie'-oed', and amfiwe 
 that he is able to keep that which I commit un- 
 to him againjl that day. But 
 
 {Lajlly) Their Happinefs in the other 
 world will be unfpeakable and eternal. For 
 which they will, wnth never-ceafing grati- 
 tude and joy, be for ever acknowledging 
 their dependance on God. Where their 
 Faith and Hope fliall ceafe -, but their Truft 
 in God never will : tho' it fhall be greatly 
 exalted and much alter'd from w^hat it now 
 is. They fliall no longer truft him in the 
 dark, or pray to him with tears, or rely up- 
 on him for delivering mercy; for all (hall 
 be light about them, every tear (hall be 
 wip'd away from the eye, and there fliall be 
 
 no 
 
Of Trujl in God, 
 
 no more pain. But raptur'd with the beatific 
 vifion, and the joys that flow inceflant from 
 the Throne of God, they fhall in a fu- 
 bhmer fenfe adopt the words of the Jewifli 
 church ; Z/O, this is our GOD, ive have waited 
 Jor him, and he hath faved us : this is the 
 Lord, we have waited for him j we will be 
 glad and rejoice in hisfalvation [w). 
 
 And now what fhall we fay to thefe 
 things ? Happy, thrice happy, are they who 
 are in fuch a cafe ; whofe fledfaft Hope is 
 fixt on the Lord their God ! — And fliall we 
 not put in now for a (liare in this vafl: Fund 
 of Happinefs ? It arifes chiefly, we fee, 
 from Faith and the teflimony of a good Con- 
 fcience: that is, a confcioufnefs of our Integri- 
 ty, and that we are in the way of our Duty ; 
 and whilfl: we continue fo, all the Attributes 
 of God are engaged for our protection, help, 
 and fafety. 
 
 Let me only add, that as this, and every 
 other Grace is the gift of G o d, fo it is not 
 only obtain'd by Prayer, but is greatly fl;reng- 
 thened and improv'd by an ardent exercife 
 of it in that religious Duty ; and is the befl 
 means to fecure the Blefling we pray for. 
 
 R 2/ ' As 
 
 (-71,') Ifaiah xxv, 9. 
 
244 ^f T'riijl in God. 
 
 Serm. As an inftance of thisy let us take ths 
 X. Prayer which David put up to God in the 
 xxvth Pfalm. And as no man was more 
 frequently call'd to this pious Truft in God, 
 fo no man was ever more eminent for it. 
 So much is it ftrengthen'd byconftant exer- 
 cife. With this, you fee, he begins his 
 prayer, . ver. 2. O jny GOD I truft in thee ; 
 let me not he aflamed : and with this he con- 
 cludes it, ver. 20. O, keep my foul and deliver 
 me : let me not be ajl:amedy for I put my trull 
 in thee. Let Integrity and Vprightnefs pre-- 
 ferve me, Jor I wait on thee. 
 
 And from the happy effects of this pious 
 exercife of the mind, which he had fo long 
 experienc'dy he earnestly exhorts all to the 
 fame. Which exhortation I fhall leave with 
 you in his own words, and fo conckide : 
 O Ifniel, truft thou in the LORD, he is their 
 help and their flA eld. houfe of Aaron truH 
 in the LORD, he is their help a?id their 
 fjjicld. Te that fear the L R D, truft in 
 the LORD, he is their help and their f:i eld. 
 therefore, wait on the LOR D, be of good 
 courage, and he Jl:all ftrengihcn your heart. 
 Wait, I jay, on the LORD {xj. 
 
 The 
 
 {x] Pfalm cxv. 9, :c, n. 
 
Of Truji i?i God. 
 
 The H Y M N. 
 
 I. 
 
 Great fource of boundlefs power and grace 
 
 Attend my mournful cry ; 
 In the dark hour of deep diftrefs, 
 
 To thee, to thee I fly. 
 
 II. 
 
 Thou art my ftrength, my life, my ftav, 
 
 Affift my feeble truft j 
 Drive thefe diftrefUng fears away. 
 
 And raife me from the duft. 
 
 III. 
 O, let me call thy grace to mind. 
 
 And trufl thy glorious name : 
 Jehovah, powerful, wife and kind. 
 
 For ever is the fame. 
 
 IV. 
 
 Thy prefence, Lord, can cheer my heart, 
 
 When earthly comforts die 5 
 Thy fmile can bid my pains depart 
 
 And raife my pleafures high. 
 
 R 3 V. Here 
 
246 
 
 Serm. 
 X. 
 
 Of Truji in God, 
 
 V. 
 
 Here let me reft, on thee depend. 
 My God, my Hope, my All s 
 
 Be thou my everlafling friend. 
 And I can never fall. 
 
 
 S E R- 
 
0/ livi?ig to the Will of God. 247 
 
 SERMON XL 
 
 of living to the Will of G o d. 
 
 I Peter iv. 2. 
 
 ^hat he Jhould 7J0 lo?7ger live the rejl 
 of his time in the fie [Id to the lufls 
 of men^ but to the will of GOD. 
 
 LE T us read the whole period. — For of- Serm. 
 much then as Chrijl hath fuff'er d for us XI. 
 in the Jiejh, arm yourfehes likewife with the *-— v-*^. 
 fame mind \ for he that hath fufer d in theflejh 
 hath ceafedfrom fm ; that he foidd no longer 
 live the rejl of his time in thejiefi to the lujis 
 of men ^ but to the will of GOD. 
 
 The next great branch of Piety that falls 
 under our confideration is an abfolufe compli- 
 ance with the whole will ofGOD; refulting 
 from his relation to us as our Creator : 
 R 4 which 
 
Of living to the Will of Gop. 
 which includes in it fomething much more 
 than the united authority of a King and Fa- 
 ther. 
 
 But before I enter upon this fubjecl, it 
 will be proper to remove a difficulty that 
 appears in the words I have chofen for the 
 foundation of it. 
 
 Towards the clofe of the foregoing chap- 
 ter, {yer. i8.) the Apoftle had been fpeak- 
 ing of the fuiferings of Chrift, who was put 
 to death in the fleJJj. The prad:ical inference 
 he draws from thence, is ija the firfl v^rfe of 
 this chapter ; forafmuch then as Chriji hath 
 ftifferdfor us in the JIcJIj^ arm yourfelves like- 
 101 fe ivitb the fame mind \ for he that hath fuf- 
 ferd in theftcJJj hath ceafed from fin. — Thefe 
 words are obfcure. But all the obfcurity 
 (I apprehend) arifes from an inattention to 
 the Idiem or peculiarity of the original lan- 
 guage : wherein elliptical forms of fpeech 
 are very common. Of which we have an 
 inftance in the words before us j where 
 there is certainly fomething wanting to com- 
 pleat the fenfe; which when reftor'd, the 
 fenfe is plain.' Let us fee then if we cannot 
 reftore it. Forafmuch then as Chrifl hathfif- 
 ferdfor us in the flejhj arm yourf elves like- 
 
 wife 
 
Of liv'mg to the Will of God. 249 
 
 'wife with the fame mind -^ that is, to fufFer in Sfrm, 
 the flefli too : for he that hath fiiffer d in the XI. 
 jlejlj^ by mortifying the lufts of it (this feems ' ^ 
 to be the proper fupplement of the ellipfis) 
 hath ceafed from fin. — But how ? totally and 
 abfolotely ? No — only from the prevailing 
 habit, and allowed courfe of it, so as {a) 
 no longer to live the reft of his time in the flefJj 
 to the lufts of men, but to the will of GO D. 
 With this fmall fupplement, and alteration 
 of the verlion (which the original not only 
 admits but requires) the Apoille's meaning 
 ftands in a full and beautiful light. And 
 that this was his true meaning appears from 
 the words immediately following, ver. 3. 
 for the time paft of our Life may fiiffice us to 
 have wrought the will of the GentileSy when 
 we walked in lafcivioufnefs, lufts y excefs of 
 
 wine^ 
 
 (a) So the greek particles (ek to) often fignify ; not {to the 
 end that) but {fo that) : not denoting the intention, but the ef- 
 fe£i. In which fenfe it is ufed Heb. xi. 3. Thro faith iioe under - 
 jland that the nvorids ivere framed by the ivcrrd of G O D, so 
 THAT (ttj to) things that arefeen nxere not made of things that 
 dc appear^ And again, 2 Cor. iv. 4. In ivhom the GO D of 
 this ivorld hath blinded the ininds of them that believe not, lejl 
 the light (we render it, but it ihould be render'd) so that 
 the light (ei5 to hji) of the glorious Gofpelof Chrijl doth not Jl.nne 
 unto them. 
 
Of living to the Will of Goj). 
 iviJiey revellingSi banquettifigs and abominable 
 idolatries. 
 
 But to come now more immediately to 
 the fubje(5l. 
 
 In the words we have two very different 
 ends or rules of life, h'j one or other of 
 which all men dired: their condu<5l : i:iiz, 
 the Liifts of men, and the Will of GO D. By 
 the former we are to underftand thofe car- 
 nal iufts or worldly pleafures, by which the 
 greateil part of mankind are captivated and 
 govern'd : called by the Apoftle fohn, the 
 luds of the fefi\ the lift of the eyes, aJid 
 the pride of life (b). And by the latter we 
 are to underftand the manifcft Command of 
 our Maker. — Now as thefe two principles 
 are oppoiite, they form the different cha- 
 racSlers of men; and from the prevalence 
 of the one or the other, a man is faid to be 
 carnally or /piriti^ally minded The one lives 
 to himfelf, or the lifts oj men ; the other 
 lives to G o D, or to the will of GO D. For 
 to live to God, and to live to the will of 
 G D, is the fame thing : and fignifies no 
 more than this, that we make it our great 
 
 Aim 
 
 [b) I John xi, 1 6. 
 
Of living to the Will of God. 251 
 
 Aim and Bufinefs in life to ferve and pleafe Serm. 
 him. Which is a branch of Piety that na- XI. 
 turally refults from thofe I have before in- ' ""^ 
 lifted upon : for he that knowSj fears, loves 
 and tru/ts God with all his heart, will 
 make it his great defire and care to order 
 and condud: his whole life according to his 
 
 In treating this fubje<fl let us confider 
 
 I. What this Will of God is, 
 
 II. How it may be known, 
 
 III. In what manner we are to live to it, 
 
 Laftly. What ftiould principally induce 
 us hereunto. 
 
 I. Let us confider what this Will of 
 God is. 
 
 The Will of God is twofold : {viz.) his 
 preceptive or commanding, and hh provi- 
 dential or difpofing Will. Now to live to the 
 Will of GOD, is to live in a ftedfaft Obe- 
 dience to i\\Q former, and a ready Subjection 
 
 to 
 
Of lhi?tg to the Will of G o T>. 
 to the latter: or to do whatever he requires 
 of us, and fubmit to whatever he lays upon 
 us. This is iojland compleat in the whole will 
 of GOD. 
 
 But 'tis the former of thefethat falls prin- 
 cipally under our prefent confideration : be- 
 caufe the latter is comprehended in it. For 
 it is the Will, the exprefs Precept and Comr 
 mandofGoD, that we meekly acquiefce in 
 all his providential difpofals : and therefore 
 if we make the will of God at all times the 
 mcafure of ours, we fliall make no difficulty 
 oi Juhmitting to it. — But 
 
 II. How miifl: we know what the Will of 
 God is ? 
 
 The firfl and moft neceffary point qf En- 
 quiry with every reafonable creature is this : 
 W^hat doth my Maker exped: from me? 
 what muft I do to pleafe him ? that I may 
 fhew my gratitude to him for all his bounty 
 to me ? And when fuch an Enquiry is made 
 with fmcerlty, 'tis a fure fign that the hearp 
 is rightly turn'd to God. The firfl breath- 
 ing of the new creature is, hord, what i^ilt 
 
 thou 
 
Of livmg to the Will cfGoj^* 253 
 
 thou have me to do {b). And blefled be God, Serm. 
 who hath furnifh'd us with fiifficient means X^- 
 of attaining full fatisfadtion in this important ^^ 
 Enquiry. For 
 
 I . In the original frame and conftitution 
 of our minds he hath imprefs'd a ftrong 
 fenfe of good and evil, right and wrong : 
 which is innate, or born with us j is com- 
 mon to, and inherent in every man j and 
 infeparable from human nature. 
 
 This is what fome call the moral fenfe : 
 being that by which we judge of moral Ob- 
 jects as clearly, as by our bodily fenfes we 
 do of corporeal. Tho' it be fomethiug dif- 
 ferent from reafon itfelf (r), yet 'tis improved 
 with it ; is peculiar to reafonable Beings j 
 and what the irrational part of the world 
 difcover not the leaft trace or tindure of. 
 And as it commonly grows up with unccr- 
 rupted reafon, fo it finks with it. Induflry 
 and Education brighten, ftrengthen and exalt 
 them both : and both are weakened, obfcur'd, 
 and fometimes almofl totally obliterated, by 
 ignorance, lloth and fenfual excelTes. 
 
 It 
 
 [b] Aas ix. 6. 
 
 \c) I call it fomething different from reafon itfslf bccaufs 
 our approbation of a very good adlion, or deteflacion cf a 
 
 ver/ 
 
Of living to the Will of G on. 
 
 It is by others call'd a natural confcience : 
 and by the Apoftle Pai/ly the law of GO Li 
 written in the heart. By which the mind as 
 clearly perceives an effential difference be- 
 tween right and wrong, as the Eye does be- 
 tween light and darknefs i or the Ear be- 
 tween difcord and harmony. By this the 
 Apoftle tells us, that the Gentiles^ who had 
 not the Law J were a Law unto the?jifehes 5 did 
 by nature (or by the help of this natural light) 
 the things contained in the law : and fiew'd 
 the work of the law written in their hearts ; 
 their co?jfcie?2ce alfo bearing wit?iefsy and their 
 thoughts the mean while accuffig or elfe excufing 
 one another (d), 
 
 2. Analogous to this, but diflind; from it, 
 we confider human reafon, or the natural 
 deductions of our own minds, as another 
 means of knowing the will of God : or the 
 intelledual power within us, contemplating 
 all the vifible Obiec^ts around us, tracing out 
 the ori8:inal Caule from the effeds it has 
 produced. 
 
 This 
 
 very bad one, is fo fudden and irrefiftible, that the mind is 
 not conrdous of any previous ad of judgment conducing to 
 fuch a determination. For which caufe, inftead of the morul 
 firl of reafcn, fome have chofe to call it the 7noralfe-nfe. 
 [d\ Rom, xi, 14, 15, 
 
Of living to the Will of G o d. 255 
 
 This is commonly call'd the light of na- Serm. 
 tiire : which, when diligently attended to, 
 difcovers much of the nature and perfec- 
 tions of the Divine Being ; as the firfl:, in- 
 telligent, good, moil wife and all-powerful 
 Caufe of all things; as alio our Duty to him, 
 and dependance upon him. For the AprfHe 
 afiures us, that the iiivifibJe things of GO D 
 from the beginning of the world are clearly 
 feen, being undcrftood by thofe things that do 
 appear ; even his eternal poiver and godhead (c). 
 So that they are without excufe who, when 
 they know him to be GODy do not glorify him 
 as GOD. 
 
 As that moral Inflinifl before mention'd is 
 much improved by reaion, fo this natural 
 light is much improv'd by learning, or a 
 larger acquaintance with the works of na- 
 ture. 
 
 Thefe two Vv'ere all the advantages which 
 the heathen world had, to attain the Know- 
 ledge of God, and his Will. But as the hu ] 
 man underftanding has, fince their time, 
 been better cultivated and improv'd, and we 
 have carried our refearches further into the 
 laws of nature, we enjoy thofe two advan- 
 tages 
 
 {<) Rom, i. 20, 
 
Of living to the Will of God. 
 
 tages of knowing the Divine will in a much 
 greater perfection than they did. 
 
 But as there remain'd ftill an obfcurity in 
 the light of nature ; and the palTions and 
 prejudices of the mind, and the corruptions 
 of the heart, often defeated thofe innate no- 
 tices of Deity, and in fome cafes, through 
 the power of inveterate habits, well nigh 
 extinguifh'd thofe natural impreffionsof good 
 and evil j therefore, as a more effedual and 
 fupple mental Aid, God was pleas'd to fu- 
 peradd 
 
 3. A written Revelation ; to give us a more 
 enlarg'd and diftinct knowledge of himfelf, 
 and a more explicit and particular difcovery 
 of his Will, or what he requires of us : aiKi 
 that confirm'd by numerous Miracles and 
 Prophecies, and every other credential 
 whereby a Divine Revelation can be au- 
 thenticated. Which not only ratifies and 
 enforces all the obligations of natural Reli- 
 gion, but exalts them, and carries them 
 higher than the mere unenlighten'd and un- 
 afliiled reafon of man ever did or could. 
 
 And not only fo, but by opening a larger 
 profped; to the human mind, and difcover- 
 icg certain grand and fublime truths which 
 
 the 
 
Of living to the TViit of GoYi, 257 
 
 the light of nature could never teach us, it Serm. 
 enforces the Duties of natural religion by XI. 
 ftrongcr motives and more ftriking confide- 
 rations than were ever known before. So 
 that the meaneft Chriflian is now no longer 
 at a lofs to know what the will of G o d is : 
 and has no more to do than to open his 
 Bible, and he is immediately and exprefsly 
 told by G o p himfelf, how he is to walk fa 
 {IS to pleafe him. I might add 
 
 4. The Providence of G o d fometimes 
 gives us a plain indication of his \Vill. I 
 mean, in fome particular inflances wherein 
 the former rules are not fo fitly applicable 
 for our direcflion. For inftance, fuppofe 
 two different methods of conduct are pro- 
 pos'd to cur choice, and we know not well 
 which to prefer, but forefee important con- 
 fequences to depend on our Determination ; 
 if feveral accidental difficulties or difcourasfe- 
 ments do fuddenly arife, that almoft block 
 up our way to the one, and many encou- 
 raging and inviting circumftances appear, 
 which feem to open our way to the others 
 in this cafe, I f^iy, we may reafonably con- 
 clude, it is the diredlon of providence that 
 we fliould purfue this rarher than that. And 
 
 Vol. I. S hence 
 
Of living to the Will of God'. 
 hence arifes the neceffity, and appears thtf 
 great ufe and advantage of Prayer for the 
 interpolitlon of a providential Dired:ion in 
 all affairs of difficulty and importance. 
 
 There is another thing on which fome 
 Chriftians lay a mighty ftrefs, as an indica- 
 tion of the Divine Will, wz. a fudden 
 ftrong Impulfe upon the mind, which they 
 conlider as a divine Monition, or the imme- 
 diate Call of G o D. But I would by no 
 means recommend this as a fure criterion of 
 a Divine Diredion, or as a proper rule 
 whereby to know the Will of God. Becaufe 
 thefe fecret fuggeftions or extraordinary im- 
 preffions are, in this cafe, uncertain, dan- 
 gerous, and unneceffary. 
 
 They are uncertain. For how do we 
 know but that they come from a very diffe- 
 rent hand ? the great Enemy of our fouls 
 has a near accefs to the lower powers of 
 our mind ; and covers his Defigns with the 
 utmofl art, and under every appearance that 
 is mofl delufive and tempting. At befl thofe 
 imprefiions may be only the mere workings 
 of a warm Imagination. — In either cafe 'tis 
 dangerous to trujfl them. And fome who 
 have given themfelves up blindly to their 
 
 lead. 
 
Of living to the Will of Gq-d, 259 
 
 lead, inftead of following the Call of G o D, Serm. 
 have been led captive by Satan at his will. — -^I- 
 Befides they are altogether unneceffary. For 
 either thefe fudden ftrong Impreffions on 
 the mind are agreeable to the diredions of 
 fcripture and right reafon, or they are not. 
 If they are, we have no need of them j we 
 have a furer and plainer Guide without 
 them : if they are not, we (liould immedi- 
 ately repel them as deceitful and infnaring. 
 And having thus feen how we are to 
 come at the Knowledge of the Divine Will 
 in all cafes, I proceed now to the next thing 
 I propos'd ; which was 
 
 III. To confider in what manner we are 
 to comply with it. 
 
 We are to live to if. This is to be the 
 meafure of our conduct j our rule of life, 
 at all times, and in every poffible fituation 
 of our affairs. And this Rule we are to 
 follow. 
 
 I, Conjiantly and Jleadily, There are 
 many circumftances wherein a faithful ad- 
 herence to the will of God and the didates 
 of Confcience will require much refolution 
 S 2 and 
 
Of Uv'mg to the Will of God^ 
 
 and felf-command. But in all fuch cafesy 
 wherein fenfual inclination draws one way, 
 and the didates of Confcience another, the 
 latter is to be immediately and refolutely 
 prefer 'd. 
 
 2. To Vive to tlic will of God, is to 
 comply with it impartially and wiiverfally : 
 to have fcfpcB to all his Commands. 5ome 
 of the Divine laws are more eafy or more 
 agreeable to our difpofition than others j for 
 which reafon we are ready to extol and 
 magnify them, as the moft elTential and in- 
 difpenfible Points of true Religion. Whilft 
 others that are more difficult in their own 
 nature, or more difagreable to ours, though 
 perhaps iar more important, are neglected 
 or diiefleem'd. This is not to do the will 
 of God impartially : and looks ill. 
 
 But 'tis much worfe to take upon us to 
 compound with our Maker j by fubftituting 
 fomethinc' of our own in the room of what 
 he requires : as human ceremonies for di- 
 vine inflitutions, outward forms for inward 
 Piety, ordiodoxy for charity, zeal for humi- 
 lity, and a right faith inftead of a holy life. 
 This always ihews a weak head, and I am 
 afraid rometimes a bad heart. 
 
 3- We 
 
- Of liv'mg to the Will of Got^, 261 
 
 3. We fliOLild perform the Will of God Serm. 
 with alacrity and chearjulnefs : and be than's.- XI. 
 fill that he gives us opportunity and ability ' '^' ^ 
 of doinp- what we know will be pleafing to 
 him. We are commanded to do the will 
 of Go D from the heart (f). That is, not 
 only with fmcerity but with pleafure. / de- 
 light to do thy ivill my GOD, yea thy law is 
 ivithin my heart [g). 
 
 And we have all the reafon in the world 
 chearfully to ferve fo bountiful a Mafter ^ 
 whofe fervice ib perfed: freedom, and whofe 
 rewards are unfpeakably glorious: and equal- 
 ly (that is infinitely) furpafs all our Deferts, 
 and all our Thoughts. 
 
 Lajtly. We muft do the will of G o d in 
 a humble dependance on his Grace to help us 
 to do it as he requires ; and on his Provi- 
 dence to remove ditiiculties out of the way 
 of our Duty, or enable us to furmount them. 
 God knows we too often find a f^ranee re- 
 ludance to fome parts of duty, which Con- 
 fcicnce didates as indifpenlible : and are 
 ready to make every little difiiculty an ex- 
 cufe for the negledt of it. Which {liews 
 the neceility of frequent and earned Prayer 
 S 3 that 
 
 (/) Eph.vi. 6. {g) Ffaimx'l. S, 
 
V'V^ 
 
 262 Of living to the Will of God. 
 
 Serm. that God would make us both willing and 
 XI-' obedient^ in the day of his power. And thus 
 in dependance on his grace fhould we en- 
 deavor to ft and perfeB and compleat in the 
 whole will of G D (h). 
 
 I proceed now to the lafl thing I p'ro- 
 pofed, viz. 
 
 IV. To leave with you a few plain con- 
 fiderations very proper and powerful to in- 
 duce us to make the Will of God the only 
 Rule of life. Arid 
 
 I . The firft Motive I iliall mention is the 
 greateft that can be urg'd, viz. that this is 
 the only way to fecurethe favour of God -, 
 which is the fountain of all our happinefs. 
 And hovv can any one ever hope for his fa- 
 vour who takes no care to obey him ? How 
 would any wife parent on earth treat fuch a 
 fon ? God's conduct towards his children is 
 always directed by their Behaviour towards 
 him. 
 
 There were always a fort of men in the 
 world, who have imagin'd there is fome 
 nearer and fmoother way to heaven than 
 
 that 
 (/j) Col. iv. i2» 
 
Of living to the Will of God. 263 
 
 that of Hollnefs ; or keeping the Command- Serm. 
 jnents of G o d. There is a certain church XI. 
 in the world (by far the moft erroneous and ^^''^ 
 corrupt in all the chriftian world) which 
 has invented a way whereby men may be- 
 come mighty religious without one grain of 
 virtue ; yea, though deftitute of common 
 honefly. Who pay a much greater regard 
 to the Decretals of Popes, and the Deciiions 
 of Councils, than the laws of G o d and the 
 precepts of Chrill:. 
 
 And if we look among the profane Part 
 of mankind in every Proteftant country, 
 who, in a total negled: oithe Will of GOD, 
 form their way of life according to the lujh 
 of men t we fhall find this principle unlver- 
 fally prevail among them j * thit they doubt 
 
 * not they fliall be fafe enough hereafter, 
 
 * without troubling their heads about Reli- 
 
 * gion fo much as fome precife chriftians 
 
 * do/ That is, in plain terms, they doubt 
 not but that God (the all-wife and moil 
 righteous God) is very well pleas'd with 
 them, though they take no care at all to 
 pleafe him. And though all their lives are 
 fpent in offending and affronting him, yet 
 they make no queftion but that they are in 
 
 S 4 favour 
 
Oj living to the Will of Gob. 
 
 favour with him, and fhall be happy at laft j 
 notwithftanding he doei» in his own word 
 moft folemnly declare to the contrary. 
 
 And I am lorry to fay it, that aniong re- 
 gular and profeffing Chi illians, there are 
 fome weak enough to imagine that obedi- 
 ence to the laws of God (which they call 
 Works) is not neceffary to falvaticn : ex- 
 pecting to be juflificd by faith only, tho* 
 they are told by God himfelf ; that without 
 JVo?'ks that Faith is dead. This hftrong de- 
 liifion^ and would be more fatal did not ma- 
 ny of them, by a happy felf-contradi(ftion, 
 live down their own principles, and pradtife 
 that obedience the neceffity whereof ttiey 
 
 denv. 
 
 This notion (which originally fprapg 
 from Cerinthus and was propagated by the 
 Gnoflics) was creeping into the church fo 
 early as the Apollle Johns, days ; againft 
 which he gavx the uncorrupted chriflians 
 a folemn caution in thefe words ( i joh. iii. 
 7.) Little children^ let no man deceive you, he 
 'that doeth righteoufnefs is righteous. So faith 
 our Saviour, not every one that faith unto me, 
 LORD, LOP^Dy fi:aU enter into the kingdom 
 of heaven, but he that doth the ivill of my 
 
 Father 
 
Of livmg to the Will of Of oYi. 265 
 
 T.ather ivhich is in heaven {k). For ic it bout Serm, 
 Idolinefi ( that is, without a life of praftical 
 piety dire(5ted and condud;ed by the will of 
 God) no 7nan fiall fee the LORD (/). 
 
 2. To form our lives and tempers by the 
 will of God is the only thing that prepares 
 us for the happinefs of heaven. It is not 
 only the condition of it, but our requiiite 
 qualification for it : 'tis our only Difpofition 
 to enjoy it : than which nothing can fet the 
 neceffity of pradical piety, or a life of ha- 
 bitual Holinefs, in a ftronger light. It is our 
 eflential happinefs : the true felicity and per- 
 f^dion of our nature, and 'tis not only our 
 perfed:ion and happinefs, but 'tis the per- 
 f^dion and happinefs of Angels : it is the 
 perfc(2^iQn and happinefs of tw^ry rational 
 and intelligent Being in the whole creation 
 of God. There neither is, nor can beany 
 other meafure of a creatures happinefs but 
 this. And this unreferv'd obedience and 
 abfolute conformity to the will of God, 
 not only now is, but ever will be equally 
 neceifary to our perfedlon and happinefs, 
 in all the never-ending ages of our future 
 e>;iilence in the unfeen world. 
 
 Inhere 
 
 ()f) Mat, vii. 21. (/) Heb. xii. 14, 
 
266 Of living to the Will of QoT>, 
 
 T'here indeed we fhall perform it with a Joy 
 and Alacrity unknown to us here. But this 
 which will be our Bufinefs and BleiTednefs 
 in heaven, we mull begin on earth. And 
 thanks be to God, who under all the difad- 
 vantages of a corrupt and mortal nature, hath 
 given us the fulleft light to direct us, and all 
 fufHcient grace, to enable us, to comply with 
 that which is not only neceffary to, but the 
 very pledge and principle of all our future 
 Blifs. 
 
 3. A confiftency of charadler as the difcl- 
 ples and followers of Christ, Should pow- 
 erfully induce us to comply with what has 
 now been urged upon us. For herein hath 
 he Jet lis an example that nve fiould walk in 
 hisjieps. This was the only rule and mea- 
 fure whereby he conducted himfelf thro' 
 life, Ifeek not mine own wilU but the will of 
 my Father who fenf me {k). Not as I will, 
 but as thou wilt (/). My meat is to do the 
 will of him that fent me, and to finijh his work 
 (m). I delight to do thy will my GOD : Tea 
 thy law is in my heart ( n) Would we approve 
 ourfelves confident Chriftians then, the real 
 
 difciples 
 
 j(i) Joh. V. 30 . (/) Mat. xxvi. 39. {m) Joh. iv. 34. 
 ■{n) Pia. xl. 8. 
 
Of living to the Will of God. 267 
 
 difciples of Jefus ChriJ}, our temper and Serm, 
 life fliould be the fame. 
 
 4. Thus to direcft and determine our Con- 
 dud: uniformly and univerfally, is the bed 
 way to pafs fafely and comfortably thro' the 
 world. Here we have a certain clue to 
 guide us thro' the labyrinth of Life : which 
 will infallibly lead us to a happy end. If 
 we follow thofe other rules by which the 
 generality fuffer themfelves to be conduded, 
 the Liijis of Men, the direction of Fancy, 
 the call of Appetite, the impulfe of Paflion, 
 or the bent of fenfual Inclinations, they will 
 not only betray us into inextricable difficul- 
 ties, but finally plunge usinto remedilefsruin. 
 
 In every critical circumftance of life then, 
 we have only to afk ourfelves this one plain 
 Queftion — * What is moft agreeable now 
 ' to the Will of God ? what wou'd he 
 
 * have me to do in this cafe ? which courfe 
 
 * of adion is mofl pleafing to him ? that 
 ' fhall abfolutely determine my choice, tho* 
 
 * it may lie moft tranfverfe to the inclina- 
 
 * tions of the flefh,' — And here a care- 
 ful application of the foremention'd rules 
 whereby to know the Will of God (to- 
 gether with humble prayer for Diredion) 
 
 wiU 
 
Of living to the Will of God. 
 
 will never fail to lead us right : for that 
 which is the plain did:ate of confcience, and 
 is moft agreable to right reafon and the holy 
 fcriptures, is certainly the Will of Go©; 
 ajnd what we may as fafely depend upon as 
 if we heard it pronounc'd by a voice from 
 heaven. 
 
 Lajtly. A confcioufnefs of this, that we 
 have thus uniformly and fincerely made the 
 will of GO D the Rule of our life in oppo- 
 iition to the lufts of men ^ will afford us the 
 moft folid comfort on a dying bed. Not 
 indeed as the foundation on which we can 
 rely for our Juilification before the Bar of 
 GpD (for after all, we fliall fee many grofs 
 and fhameful defeats in our obedience 
 which will mortify and humble us ; and 
 make us thankfully repair to the Atone- 
 ment of Chrift, as our only Refuge) but as 
 an evidence of our Sincerity and Upright- 
 nefs before GoD ; and that we have a war- 
 rant to fly to that Refuge. 
 
 A confcioufnefs of this will difarm the lafl 
 enemy of his fting and terror. To die then 
 is to Jleep in ffus : to ceafe from labour, 
 and ^o to reft. Like David y who after 
 he had ferved his oivn generation bv the will 
 
 of 
 
Of living to the Will of GoD. 269 
 
 of GOD (or, as it may rather be render'd, Sep.m. 
 after he had ferved the will cf GOD in his XL 
 own generatioii) fell afleep (r) . c-v-^ 
 
 To conclude : //" ye know thcfe things^ 
 happy are ye if you do them. And let me bc- 
 ftech you Brethren (In the words of the Apo- 
 ille Faul) and exhort you by the LORD JE- 
 SUS, that as ye have fiow received cf us how 
 you ought to walk and to pleafe GO D, Jo you 
 would abound more and more (^). And hap- 
 py, thrice happy are they who, in the for ell 
 diftrefs of life, and in the near views of death 
 can with him fay, our rejoicing is this^ the 
 Teflimony of confcience^ that in fimplicity and 
 godly fine erity, not with fcjljly wfdorii (or by 
 tlie iufts of men) but by the grace of GO D 
 (and according to the will of God) we have 
 had our converfation in the world. 
 
 The H Y M N. 
 
 T. 
 
 Thee, dearell Lord, my foul adores, 
 
 I would be only thine ; 
 To thee rciv heart and all its powers 
 
 I willingly r;;fign. 
 
 11. Give 
 
 (r)- A£ls XlU. 36.— tiJi« ysiESfc l'i:t\2}'^rjarx<; T»j tS GeS C«A>). — 
 
 Blackwall's lacrcd CJaffics, p, 1S4. [s) i Theff. \w. i. 
 
Of living to the JVill of QoVn 
 
 II. 
 
 Give me a calm and thankful heart. 
 From every murmur free ; 
 
 The bleffings of thy grace impart. 
 That I may live to thee. 
 
 III. 
 
 Whatever thy facred will ordains, 
 O, give me ftrength to bear ; 
 
 And let me know my Father reigns, 
 And truft his tender Care. 
 
 IV. 
 
 Whate'er thy providence denies, 
 
 I calmly would reiign : 
 For thou art juft, and good, and wdfe : 
 
 Lord, bend my will to thine. 
 
 V. 
 
 Be this the purpofe of my foul. 
 
 And my determin'd choice, 
 To yield to thy fupreme controul, 
 
 And in thy will rejoice. 
 VI. 
 O, may I never faint nor tire, 
 
 Nor wander from thy ways ; 
 But (which is all my foul's deiire) 
 
 Help me to live thy praife. 
 
 S E R- 
 
Of Cojnmunion with God. 
 
 271 
 
 SERMON XIL 
 
 of Communion with God. 
 
 "Ik ^--^^^^^k^^k^^^^^^^^^^^'-^S. 
 
 I JOH N 1. 3. 
 
 our fellow [hip is with the Father^ 
 
 and with his Son Jesus Christ. 
 
 LE T us read the whole verfe. T^haf Serm. 
 which we have feen and heard, declare XII. 
 we unto you ; that ye alfo may have fellowjhip 
 with us : and truly our fellowfbip is with the 
 Father, and with his Son Jesus Christ. 
 
 The original word, which is here ren- 
 di^vdjellowjlnp, more properly fignifies com-- 
 munion : and, I think, had better beentranf- 
 lated fo in this pi ace, Our communion is with 
 the Father^ and with his Son Jesus Christ. 
 
 The 
 
2"72 ' Of Communion with God. 
 
 Serm. The lail branch of Piety I fliall take par- 
 
 XII' ticular notice of, is what we commonly call 
 Ccmmunion with GOD: which (like the 
 other Divine virtues before explain'd) whilft 
 it is oUr indifpenfible DuCy, is at the fame 
 time our unfpeakable Privilege. 
 
 I fhall take up no part of your time in 
 explaining the context to which thefe words 
 belong; as the fenfe of them doth by no' 
 means depend upon their connexion with 
 it : but proceed immediately to treat the 
 fubjed; propofed, by fliewing you 
 
 I. What we are to underhand by Com- 
 munion in general. 
 
 II. What by Commurildn with God. 
 
 • III. How this Divine Communion is to 
 be maintain'd. 
 
 Laftly. I {hall conclude with ibme proper 
 Refledions on the Subject. 
 
 T. What we are to underftand by Com-. 
 munion in general. 
 
 I . The 
 
Of CoPimu?tion with G o p. 273 
 
 1. The original word {a) in its ftrid: and Serm. 
 proper fenfe lignifies, holding fomething in XII. 
 common with another -, whether it be a '"^ — '^"^ 
 matter of property, privilege or ho- 
 nour : and what is thus held in common 
 
 is the fubjedt and bond of Communion. 
 Hence 'tis fometimes, as in the text, call'd 
 FellowJJjip : and in commercial life, Copart- 
 nei'Pnp. In this fenfe it is ufed, ^ri:?ixi. 42. 
 and they continued jiedf aft in the Apoftles doc- 
 trine and fellowjljip, and in breaking breads 
 and in prayers. That is, they faithfully ad- 
 her'd to the Apollles and to the Dodrine 
 they taught j join'd with them in the flated 
 celebration of the Lord's Supper, and in 
 their Prayers, and in Fellowiliip j or in ha- 
 ving all things common among them. 
 
 2. In a more general fenfe the wordCoz^- 
 munion fignifies Conformity or Agreement. As 
 2 Cor. vi. 14. what fellowJJjip ( i. e. confor- 
 mity) hath righteoiif?jefs with tmrighteonfnefs? 
 what communion (or agreement) hath light 
 with darknefs F So Eph. v. 1 1. Have Jio fel- 
 lowJJjip with the unfruitful works of darknefs-, 
 hut repro've them rather. That is, inftead of 
 conforming to them, rebuke them j have 
 
 Vol. I. T nothing 
 
Of Commu7m?t with Go 15 4 
 
 nothing to do with them, but to cenfure anc! 
 difcountenance them. 
 
 And hence the ordinance of the Lord's 
 Supper is by fome eminently call'd the Com^ 
 mtmion , becaufe herein we make a pubHck 
 profeffion of our Conformity to Chrifl and 
 his laws, and of our Agreement with other 
 chriftians in the fpirit and faith of his Gof- 
 pel. 
 
 3. There is yet another fenfe in which 
 the word Comtnu7jio?i is often ufed, viz. to 
 fignify Co?iverfe or friendly Inter courfe j 
 wherein men contrive or confult together 
 about matters of common concern. So the 
 yews communed (i. e. confer'd) together what 
 they fhoulddo with JESUS {b). And fo 
 the Pfalmili direds us to commune with our 
 own hearts (c). 
 
 Now thefe feveral particulars duly attend- 
 ed to will fhew us 
 
 11. What we are to underftand by Coni" 
 munion with GOD, 
 
 Communion with G o d Is that free and 
 delightful Intercourfe which the pious man 
 
 keeps 
 
 {h] Lukcvi. II. U) Pfalm IV, 4, 
 
Of Commtmion "with God. 
 keeps up with his Maker, refemhling a mu- 
 tual converfe or correlpondence between 
 two friends. 
 
 So that this communion with G o d is a 
 privilege peculiar to good men ; and can be 
 enjoy'd by none but thofe that love him, 
 and are like him. Likenefs begets lOve ; 
 and Love begets Communion ^ and Com- 
 munion, Pleafure ; which is always in pro- 
 portion to the excellence and value of the 
 Objed:, or its capacity to make us happy. 
 
 Communion implies a Union of hearts 
 and interefl : and in this view, it is the fame 
 thing as a clofe and cordial Friendfhip. And 
 therefore a Communion with the bleffed. 
 God mufl be the fource of the higheft hap- 
 pinefs : as it is an intimate union and friend- 
 fhip with the beft of Beings, who is moft 
 able to beftow it. 
 
 As Communion is mutual Intercourfe, 
 founded on mutual Friend fliip, it infers the 
 communication of mutual Benefits and good 
 Offices, in proportion to the refpedtive capa- 
 cities of thofe who are thus connedled ; and 
 a mutual Benevolence, or a defire to oblige 
 by ferving the interefl of each other : and 
 therefore they who enjoy communion with 
 T 2 God, 
 
276 Of Communion with God, 
 
 Serm. GoDj while they make it their conflant care 
 yvll. to ferve and pleafe him, receive the moft 
 "^"^ gracious communications from him. 
 
 But I proceed now to the principal thing 
 I intended, n)iz. 
 
 III. To confider by what means this 
 Communion between God and the pious 
 Soul is mutually maintain'd. 
 
 On the part of the Chrlftian it is main- 
 tain'd by cofitemblation, faith^ and prayer : 
 and on the part of G o d, by his worthy his 
 €rdina?icesj and his holy Spirit.— het us at- 
 tend to each of thefe particulars diftindlly. 
 And 
 
 I . One way whereby the pious Chriftian 
 keeps up a holy Communion with G o d, is 
 Contejfiplatio7i^ or Meditafion. Wherein he 
 frequently turns his thoughts to G o d, and 
 takes every occalion to entertain himfelf with 
 a view of his glorious perfections. A ferious, 
 contemplative mind eyes God in every 
 thing 3 the diflblute and profane man ac- 
 knowledges him in nothing. Thus one is 
 continually improving his acquaintance with 
 
 his 
 
Of Co7nmwiio7i with God. 277 
 
 his Maker ; and the other contracts an ha- Serm. 
 bitual eftrangement from him. XII. 
 
 And thefe devout Contemplations where- "^ 
 by the pious chriflian keeps up a commu- 
 nion with his Maker, are not only ftated 
 (for they make a conftant part of his fecret 
 devotion) but occalional. And the more the 
 mind is accuftom'd to them, the more freely 
 does it engage in them. Every uncommon 
 Event or extraordinary Providence (efpeci- 
 ally if it be folemn and ftriking) readily ex- 
 cites them ; and the impreilions it makes 
 are carefully retain'd, and often recall'd, till 
 they have a religious effed:, and are im- 
 prov'd to the purpofes of growing Piety. 
 And then, and not till then, are tliofe Pro- 
 vidences properly fandified. — ' This Event, 
 fiith the wife and ferious chriflian, is 
 
 * of the Lord : and comes to anfvver fome 
 
 * good end. O, let me not turn afide mine 
 
 * ear from the voice of this Providence, that 
 
 * fpeaks fo loudly to me ; nor difapp'oint my 
 
 * heavenly Father's kind defign therein.' 
 
 But it is not only in the ways of Provi- 
 dence, but in the works of Nature, that the 
 pious Chriflian contemplates his Maker ; 
 T -2 and 
 
27 B Of Commumon with God. 
 
 Serm. and adores the Divine Power, Wifdom and 
 XL. Goodaefs, which are every where difplay'd. 
 In the Infant feafon of tiie year, when 
 we fee all nature reviving around us, and 
 the veo^etable kingdom ariling into Bloom 
 and verdure, what a fcope is here for in- 
 quifitive Thought, and what a call to the 
 mofh pious and pleating Contemplation 1 - — 
 For inftance, when we fee the growing riant 
 put forth its tender leaves, let us fay to our 
 felves — what is it that caufes the fibrous 
 or bulbous roots of thefe Plants to extract 
 and fuck in thofe juices of the earth, and 
 only thofe, that are proper for their growth 
 and ncunlhment ? by what plafllc power 
 does that juice afcend and turn into fap ? 
 Through what Pipes and Tubes of different 
 fizes does it pafs, which refine, concodt 
 and meliorate it for its proper purpofe? 
 Where are thofe fine and exquifite Glands 
 ■which leparate the afcending fap, thus pre- 
 pared ; diflributing the groffer part of it 
 for the produ6lion of ihoots and leaves, and 
 preferving the finer and more precious part 
 to form and nourifli the flowers and fruits ? 
 "What is it that keeps up this chymical pro- 
 cefs all the while the flowers or fruits are 
 
 forming ? 
 
Of Commimio7t with God. 
 forming ? and when they arrive at their full 
 perfedion or maturity, caufes it to ceafe ? 
 the remaining Juice defccnding into the root, 
 excepting To much of it left in the Body 
 of the tree or fhrub, as is neceffary to keep 
 it alive, or preferve the VelTels in a right 
 ftate, for the fame operation the next fea- 
 fon. — In a word, the powers of Vegetation 
 do no lefs confound our phyfical refearches 
 than thofe of Gravitation : where all Phy- 
 lofophy terminates in Divinity j afcribing 
 that to the immediate hand of God, or the 
 Impulfe of a Divine power, which cannot 
 be folv'd by any known principles of nature. 
 And hereby the way, it may be obferv'd; 
 that as in the natural world there is one grand 
 principle that prevails through out the 
 whole, and into which all the capital ope- 
 rations of nature are to be refolv'd, viz, 
 Attradion ; the Attraction of cohefion^ 
 whereby all the particles of matter in Bodies 
 clofely adhere together ; and the Attrac- 
 tion oi gravitation^ by which all Bodies tend 
 toward their proper Center ; fo, analogous 
 to this, there is one grand principle diffus'd 
 through out the moral World, viz^, that of 
 JLiOve J Love to our fellow - creatures, 
 T 4 whereby 
 
2 8o Of Commimlon with God, 
 
 Serm. whereby our hearts are united or knit toge- 
 ^\^' ther in ftrong afFed:ion j and Love to God, 
 by which our Souls tend to him as their 
 Center of eternal Reft. 
 
 Thus as all things came from God, all 
 things lead us to him: all things declare 
 him ; all things teach him j and in every 
 thing we fee him. And thus by means of 
 ferious Relleftion and pious Contemplation, 
 \ve may keep up a daily Communion with 
 him. 
 
 2. Faith is another inftrument whereby 
 this heavenly intercoui'fe or converfe with 
 our Maker is malntain'd on our part. From 
 the Works of nature, reafon and contem- 
 plation difcover and demonflrate the reality 
 of the Divine Being and Perfeftiohs. But 
 Faith' goes further ; and not only demon- 
 ilrates, but exhibits them ; and reprefents 
 them, not only as real butvifible; as far as 
 it is poifible for them to be fo, to creatures 
 in our fitiiatioh. This is remark'd as the 
 eift(!S of Mofcs' Faith, that he endured^ as 
 feeing him njoho is invifihle^ whom no Man hath 
 feen or can fee. [a) 
 
 This 
 
 J {a) Heb. x\. 27. 
 
Of Communio7i with God. 281 
 
 This Faith, when regularly exercis'd on Serm. 
 the ways and works and word of God, XII. 
 lupplies the place of all Miracles. And 
 without it indeed all Miracles wou'd have 
 no conviftive influence. For Miracles them- 
 felves reach only the fenfes : and if they 
 flop there, they are fruitlefs. It is Faith, 
 excited by them, that carries the Impref- 
 iion to the Heart, and forms the conviction 
 intended by them on the mind. And are 
 not the wonders of creation, and the regu- 
 lar operations and courfe of nature, as pro- 
 per to excite that Faith in a thinking mind, 
 as the Interruption of it? 
 
 Faith not only realizes to the mind 
 the glory and excellence of the Divine per- 
 fedions, and impi-effcs it with a lively con- 
 ception of them, and excites in it fenti- 
 ments of piety correfponding to them ; but 
 as a principal means and inftrument of 
 Communion with God, it extends its ef- 
 fects farther, and conflders him as always 
 with us J an ever-prefent friend ; attentive 
 to our thoughts, words, ways, complaints 
 and condu<fl i more confcious to all our 
 feelings, difpofitions, and dcfn-es, than we 
 are ourfelves. And this aflufance of the 
 
 Divine 
 
282 Of Communrnz with God. 
 
 Serm. Divine Omniprefence, Faith imprints upon 
 XII. the mind with the deepeft convidlion ; 
 
 ''■■'■^^^ compared to which, a bare feeble AfTent, 
 not accompanied with a fuitable influence 
 on the life and temper, is but like a mid- 
 night Dream, fcarce fooner rccolleded than 
 forgot. Were it firmly believ'd, what can 
 fill the mind with a more awful reverence 
 than the prefence of its Creator ? and were 
 it fuitably improved, where can we meet 
 with a more powerful motive to the prac- 
 tice of univerfal virtue ? 
 
 3. Another thing neceffary to keep up 
 this fpiritual Intercourfe and Communion 
 with God, is Prayer : conftant, ferious, 
 humble, fervent Prayer. For 'tis this kind 
 of Prayer only that (the Apoftle 'James tells 
 us) is effedual, or availeth much {b). T^hat 
 Prayer wherein the heart is warmly and de- 
 voutly engaged, an exercife as different 
 from a mere formal, lifelefs, unattentive 
 difcharge of this Duty, as the manner in 
 which the Apoftle Faul perform'd it before 
 and after his Converfion. Whilft he was 
 a Pharifee he did not pray ; he only faid his 
 long Prayers : but as foon as he became a 
 
 Chriftian, Behold^ he prayeth {c). 
 
 And 
 
 (b) Jam. V. 19. (f) Act. ix. ir. 
 
Of Communmt with God. 283 
 
 And thefe Prayers muft not only be ftated, Serm. 
 but occaficnil. The pious chriftian that XII. 
 deiires Communion with God will be often 
 lifting up his heart to heaven in fecret Eja- 
 culations ; when his faith gives him a ilrong 
 view of God in any extraordinary or af- 
 fecting difpenfation of his providence, or 
 when he is ftruck with a deep fenfe of his 
 wifdom, power or goodnefs in the contem- 
 plation of his works'; and earneftly, tho* 
 fecretly, begs that thofe incidental Impref- 
 liors m>ay be improv'd to a better acquain- 
 tance with God, and a more habitual Con- 
 verfe with him. 
 
 Prayer in the language of the Ffalmlft^ 
 is a lifting up the Soul to GOD {d) : and in 
 the flile of one of the antient fathers [Cle- 
 77ient of Alexandria) it is a Coni)erfe with 
 GOD {e). Put thefe tv/o Ideas together, 
 and you have a perfed definition of Prayer ; 
 
 and 
 
 [d) Pfa. XXV. r. 
 
 Therefore Prayer, if I may be fo bold to fay ib, is a con- 
 verfation with God. -Again, 5 yxwr^M^ 'aa^cc oMv llyjlon 
 nrlv ^iov, ol ivy(yt<; ervtiTvcit jAn cr'miv^uv ©eo;. A good man (or 
 one who truly knows God) prays to him all his life ; and by 
 this means endeavours to keep up a conftant iatercourfe witji 
 him. Clem, Alex. Strom. ^1. 7. p. 854. Ed. Ox. 
 
Of Commu7tlon with G o D; 
 and at the fame time fee how indifpenfible 
 a means it is to keep up a communion with 
 the father of our Spirits. It is to ab- 
 firad: our heart and thoughts from the 
 world, and raife them up to God, in a hum- 
 ble adoration of his infinite excellence and 
 glory, in grateful praifes for all his Benefits, 
 with expreffions of our moft earned defire of 
 his continued Favour and Prefence ; and 
 thus to hold a conflant intercourfe and con- 
 verfe with our Maker. 
 
 2. Let us now conlider how this com-f 
 municn between God and good men is; 
 maintain'd on his part. 
 
 As they hold communion with him in all 
 thofe ways whereby they acquire a greater 
 Acquaintance with him and Love to him, 
 'wiz^ by Contemplation, Faith and Prayer ; 
 fo he holds communion with them in all 
 thofe ways whereby he communicates the 
 Knowledge of himfelf to them, and con- 
 fers the richefl fpiritual Bleffings upon them, 
 ^7;s, by his Word, by his OrdinanceSj and 
 by his holy Spirit. By thefe he fpeaks to 
 them, and converfes with them intimately 
 and freely, as one friend with another. — I 
 ihall briefly fpeak to eachofthele, and then 
 
 conclude 
 
Of Communion with God. 
 conclude with a few reflexions on the Sub- 
 jed. 
 
 I. One principal means whereby God 
 communes with and communicates himfelf 
 to good men, is his holy Word : which he 
 formerly infpired the Prophets and Apoftles 
 to indite, and hath taken care by his Provi- 
 dence to preferve, and tranfmit thro' every 
 age of the church down to our own time. 
 And that compleat and explicite Revelation 
 which he haih given us by his Son, con- 
 taining a clear accomplifhment of preceding 
 prophecies, is inftead of, and far fuperior to 
 the evidence of all Miracles, by which fome 
 of the former periods of the church were 
 dirtinguifh'd. 
 
 The Word of G o D rnay be confider'd as 
 the Epiftle of his Love ; whereby he in 
 Heaven holds correfpondence with us on 
 Earth ; and therein expreffes the greatefl 
 good will towards us, and the fulleft alTu- 
 rance of his remembrance of us, and readi- 
 nefs to help us : enrich'd with the moft fuit- 
 able Promifes, the wlfcfl: Counfels, the fureffc 
 and plaineft Diredtions, anfwerable to (and 
 cffedual to convey the moft fovereign relief 
 uiider) all the emergencies, difficulties and 
 
 diftrefles 
 
Of Commu7mn with God. 
 
 diflrefTes we can be in, during our abfence 
 from him in this ftrange land : difperfes the 
 clouds that obfcured the light of nature, 
 pours a flood of day on the expanded mind, 
 and opens all the ravifhing profped:s of fu- 
 ture Immortality and eternal Blifs. 
 
 2. To give this token of his love a grea- 
 ter effedt, he hath inftitiued his holy Or- 
 dinances, and a ilanding Miniflry in his 
 Church J to make the gracious Contents of 
 his word the more eaflly intelligible and fa- 
 miliar to us, and adapted to the loweft un- 
 derflanding. That in cafe this Epiftle of 
 his Love fhould fall into the hands of any 
 of his children who cannot read (if I may 
 fo exprefs it) others may read it for them, 
 and explain it to them; that fo none may 
 be deprived of the grace and comfort it was 
 defign'd to convey ; fince the contents of it 
 are directed, and are of equal concern, to 
 all. — And moreover 
 
 3. That we may nor only underftand the 
 true fenfe, but feel the genuine power, light 
 and imprcflion of thofe Divine truths, and 
 experience the pious affedions they were 
 intended to excite, he hath given us his holy 
 Spirit to fpeak them to our hearts : to re- 
 move 
 
Of Communion with God. 
 
 move our carnal prejudices, enlighten and 
 dilate our underftandings to take in a larger 
 fcope of Divine knowledge, and make us 
 wife unto eternal life. 
 
 This Do(5trine of the converting, enligh- 
 tening, quickening, fandifying, comforting, 
 and confirming grace and operation of the 
 holy Spirit of God, is, vv^hen rightly under- 
 ftood andjudicioully applied, of thehigheft 
 importance in the chriftian life. But thro* 
 the extravagant miftakes which fome weak 
 but well-meaning minds have run into con- 
 cerning it, it begins to grow into negled 
 with fome and contempt with others. Which 
 I can look upon in no other light than as a 
 device and ftratagem of the great enemy of 
 all Truth and Goodnefs, in working on the. 
 weaknefs of fome to countenance thofe mlf- 
 takes, and on the prejudice of others, for 
 that reafon, to ridicule and rejedl one of the 
 moft important Doctrines of chriftlanity : 
 and thereby deprive many a pious and fe- 
 rious Chriftian of that fteady light, confola- 
 tion and fupport they might receive from 
 it. 
 
 This confideration fliould be a ftrong In- 
 ducement to us, on the one hand, to beware 
 
 how 
 
288 Of Commu?iion with God, 
 
 Serm. how we entertain any wrong or ungrounded 
 XII. fentiments of this Dodrine of chriftianity ; 
 and on the other, that we do not receive 
 any prejudices againfl; it from the miftakes 
 which others have unwarily imbib'd con- 
 cerning it. Both which are of dangerous 
 confequence. 
 
 The fame may be faid of other Doctrines 
 of the Gofpel j which being perverted and 
 mifreprefented by the Ignorance or bhnd 
 zeal of fome, are therefore disbeliev'd and 
 rejedted by the precipitate Prejudice of o- 
 thers. Which fhews the neceffity of Can- 
 dor, Caution and Judgment 3 and the need 
 we all have of the influence and condud; of 
 that good Spirit, who is fent to lead us mto 
 all truth. 
 
 To conclude now with a few proper Re- 
 fledions upon this Subjed. 
 
 I . What infinite condefcenflon and good- 
 nefs is it in the God of Heaven, to eftablifli 
 fuch a method of Correfpondence, and hold 
 fuch intimate Communion with his iinful 
 creatures here on Earth ! An honour to 
 which the ambition of the highefl: Angel 
 duril not afpire. And will that God whom 
 the heaven of heavem cannot contain^ in very 
 
 deed 
 
Of Communion with God. 289 
 
 deed dwell with man f — This is a difcovery Serm. 
 of grace peculiar to the Chriftian revelation. XII. 
 Of which the Pagan world had not the leaft **'^^''^ 
 notice ; and the Jews but a very obfcure 
 one, compar'd with the clear manifeflation 
 of it in the Gofpel. Here 'tis fet forth in a 
 great variety of views and expreffion. — « 
 Sometimes, by the Spirit ofG O D dwelling 
 in us, Te are 'not in the fiejlo (faith the Apo- 
 ftle) but in the Spirit , if fo be that the Spirit 
 cf GOD dwelleth in you. Now if any man 
 have not the Spirit of CHRIST'j be is none of 
 his. And if CHRIST be in you, the Body is 
 dead hecauje of fin -, but the Spirit is life be- 
 cauje of righteoufnefs. But if the Spirit of 
 him who raifed up JESUS CHRIST from 
 the dead dwell in you, he that raifed up 
 CHRIST from the deadjhall alfo quicken vour 
 mortal bodies^ by his Spirit that dwelleth in 
 you (f). — Sometimes 'tis exprefTed by the 
 phrafe of G d dwelling in us, and we in 
 him. If we love one another, GOD dwelleth 
 in us, and his Love is perfeBed in us. Hereby 
 know we that we dwell in him, and he in us 
 becaufehe hath given us of his Spirit. Whofo 
 fiall confefi that JESUS is the Son of GOD, 
 Vol. I. U GOD 
 
 (f) Rom, viii. 9 — 1 1. 
 
290 Of Communion with God. 
 
 Serm. god dwelkth in bim, and he in GOD. 
 XII. GOD is Love ; and he that dwelleth in Love, 
 dwelkth in GOD, and GOD in him (gJ.-~*- 
 Sometimes it is denoted by the emblem of 
 a Fcaft or Banquet, which one friend ma- 
 keth for another : not only to intimate the 
 perfed freedom of Converfe (fo ufual at 
 Feafts) which the pious Soul at fuch feafons 
 enjoys with his Maker, but the fenfible 
 flrength and refrefhment he derives from 
 thence. Behold IJland at the door and knocks 
 if any man Ijear fny voice and open the door, 
 I will come in unto him, and will/up with 
 him, and he with me (h). 
 
 So that this privilege may be confider'd 
 as in a manner peculiar to the Gofpel Dif- 
 penfation : and as one fpecial fruit of 
 Christ's mediation} through whom we arc 
 now permitted to approach to G o d as our 
 Father and Friend, and to hold the moft 
 free and delightful Communion with him, 
 by his Word and Spirit. — O, what aftonifh- 
 ing condefcenfion is this in the great God, 
 to us the meaneft and mofl unworthy of all 
 -his reafonable creatures ! 
 
 2. Our 
 
 ig) I Johniv. 12, 13, 15, 16. {Ij) Rev. iii. 20. 
 
Of Communion with God. 291 
 
 2. Our communion with Jesus Christ, Serm. 
 which is mention'd in the text together with XII. 
 our communion with God, is maintain'd ^^^''^^ 
 in the fame manner, 'viz. on our pjirt by 
 Meditation, Faith and Prayer j and on his, 
 
 by his Word, and Ordinances, an4 holy 
 Spirit : whom he exprefsly promis'd to fend 
 to be with all his faithful difciples to the end 
 of the world j to fupply the want of his per- 
 fonal prefence among them. 
 
 3. How great is the Honour and Hap- 
 pinefs of all true Chriftian Believers ! — How 
 great their Honour ! to have the King of 
 Heaven (tho' inviljble to them) alyi^ays pre- 
 fent, and kindly converfing with them ! 
 And this communion which the Father of 
 their fpirits holds with theni by the coit^- 
 muiiications of grace, light and coipfort, is 
 what pious men commonly call the fpecial 
 prefence of G D : which is better known 
 by experience than defcrlption. — And how 
 great their Happinefs ! to have God always 
 prefent with them to dired:, fuppor.t and 
 help them in every time of need ! who is 
 ^Iways afrie?jd at hand^ and never afar off, 
 but let it be remember'd 
 
 U X 4. That 
 
Of Communion with God. 
 
 4. That this is a privilege peculiar to real 
 Chriflians : and confer'd efpecially on thofe 
 that are moft humble and devout. A plea- 
 fure which the wicked are not capable of 
 enjoying ; nor indeed of conceiving. And 
 to guard againfl: the delufions of imagination 
 in ihis matter (for it muft be own*d that this 
 dodrine has fometimes been abufed to en- 
 thuliaflical purpofes) let it be always remem- 
 ber'd, that unlefs this communion be kept 
 up on our part, by ferious Contemplation, 
 lively Faith, and fervent Prayer (which im- 
 ply growing holinefs and humility) we can 
 exped: no comfortable communications on 
 G o d's part, from his Word, his Ordinan- 
 ces, and his holy Spirit. For all pretenfions 
 made to thefe by perfons of an unchriflian 
 Life and Temper, proceed from the mofl 
 deplorable and fatal Deception. 
 
 La/ily. As a pure heart and holy life are 
 neccffary to fit us for this intercourfe and 
 communion with the moft pure and holy 
 God (for how can two walk together unlefs 
 they are agreed'^' ) fo this daily communion 
 with G o D is the beft means to promote the 
 moft exquifite fpirit of piety and heavenly 
 Devotion. It is obferved that our tempers 
 
 alwayp. 
 
Of Communion with God. 203 
 
 always take a tlndure from the Tafte and Serm, 
 Manners of thofe with whom we mod in- X I. 
 timately converfe. This Divine communion ^~^^~^ 
 then gradually and greatly promotes a Di- 
 vine temper. And thus by walking with 
 God on earth, we become more fit to dwell 
 with him in heaven : in whofe prefefice is 
 fullnefs of Joy, and at ivhofe right hand are 
 pleafures for ever more. 
 
 Thus have I particularly gone over the 
 mofl: important of all the Divine Virtues : 
 or thofe Duties which we more immediate- 
 ly owe to God. The next I fhall enter 
 upon are the Chrijlian VirtiieSj properly fo 
 called : or thofe Duties which we more im- 
 mediately owe to Christ. Which will be 
 confider'd in feveral Difcourfes immediately 
 following. 
 
 The H Y M N. 
 
 T. 
 
 Our heavenly father calls. 
 And Christ invites us near; 
 With both our friendfhip f})all be fweet 
 And our communion dear. 
 
 II. God 
 
Of Communio7t 'with G o !>• 
 
 11. 
 
 God pities all our griefs ^ 
 He pardons every day j 
 Almighty to protect my foul. 
 And wife to guide my way. 
 
 III. 
 
 How large his bounties are 1 
 What various ftores of good 
 DifFus'd through my Redeemer's hand, 
 And purchas'd with his blood ! 
 
 IV. 
 
 Jesus, my living head, 
 I blefs thy faithful care, 
 Mine advocate before the throne ^ 
 'And my forerunner tliere. 
 
 V. 
 
 Here fix, my roving heart ; 
 Here wait, my warmeft love, 
 Till the communion be compleat 
 
 In nobler fcenes above. < 
 
 \ 
 The END of the Firft Fclumi. 
 
 >?sJife 
 
BOOKS publifhed by the fame Author. 
 
 I. /"ir^HE Lord's-Day Evening Entertainment, con- 
 X taining Fifty-two prailical Difcourfes on the niofl 
 ferious and important Subjctfls in Divinity ; Intended for 
 the Ufa of Families. In 4 vols, the fecond Edition. Price 
 neatly bound iS s. 
 
 II. Fifteen Difcourfes devotional and praftical, fuited 
 to the Ufe of Families : With a proper Hymn annexed to 
 each. To which is added, by way of Appendix, An 
 Hiftorical Diflertation on the Analogy between the Beha- 
 viour of God's People towards him in the feveral Periods 
 of the Jewifh and Chriftian Church, and his correfpondent 
 Difpenfations toward them in thofe refpedive Periods. 
 Price neatly bound 55. , 
 
 III. Self-Knowledge, a Treatife fhewing the Nature 
 and Benefit of that Important Science and the 
 Way to attain it, intermixed with various Refleilions 
 and Obfervations on Human Nature. The fifth Edition 
 06tavo. Price bound 4 s. 
 
 IV. The fame Book in i2mo. Price is. 
 
 V. The Student and Paftor : or. Directions how to 
 attain to Eminence and Ufefulnefs in thofe refpeilive 
 Charadiers. Price bound 2 s. 
 
 VI. A Letter to a Friend upon his Entrance on the 
 Minifterial Office. Price 6 d. 
 
 VII. An Eifay on Elocution, or Pronunciation. Intend- 
 ed chiefly for the Afiiftance of thofe who inftrudl others 
 in the Art of Reading. And of thofe who are often called 
 to fpeak in Publick. The Second Edition. Price 6 d. 
 
 VIII. An Eflay on the Power of Numbers, and the 
 Principles of Harmony in Poetical Compofitions. Pr. i s. 
 
 IX. An Eflay on the Power and Harmony of Profaic 
 Numbers : Being a Sequel 10 f ne on the Power of Num- 
 bers and the Principles of Harmony in Poetic Compo- 
 fitions. Price I s. 
 
 •^ X. A plain and modefl: Plea for Chrijiianity ; or a 
 fober and rational Appeal to Infidels : Occafioaed bv a 
 
 Perufal 
 
 ji^iUifi^' 
 
^ 
 
 BOOKS, (^c. 
 
 Perufal of fome of their late ProdmStions, particularly a 
 Treatife intitled, Chrijiianity not founded on Arguvtent. 
 Price I s. 
 
 XI. Subje6lion to the Higher Powers confidered, in a 
 Sermon preached at Dorking in Surry, November 5, 1740. 
 Price 6 d. 
 
 XII. The Chriftian Farewel. A Sermon preached at 
 Dorking in Surry, July 6, 1 746. Price 6 d. 
 
 XIII. The right Improvement of Alarming Provi- 
 dences. A Sermon preached at Chelhunt in Hertfordjhire^ 
 March 18, 1749-50, on Occafion of the two laie Earth- 
 quakes. Price 6 d. 
 
 XIV. The Chriftlar/s Duty in a Time of Publick 
 Danger. A Sermon preached at Cbejhunt in Hertfordjhire, 
 February b, 'i-'JS^- Being the Day appointed for a pub- 
 lick and general Fall and Humiliation, to be obferved 
 throughout th^ Kingdom. Price bd. 
 
 XV. The Wicked taken in their own Net. A Ser- 
 mon preached at Chejiount in Hertfordjhire, on Thurjday, 
 November 29, 1759- Being the Day oi publick Thankf- 
 giiiing. Price 6 d. 
 
 Twenty Praflical Sermons on fcveral important Sub- 
 jedls. By the late Reverend and Learned Mr. William 
 May. Publifhed from his own Manufcripts. With a 
 Preface, giving a fhort Account of his Life and Character. 
 Price bound 5 s. 
 
 Sermons on Various Subjein:s, preached to young Peo- 
 ple on Nev/-Year's-Days. By the fame Author. Price 
 bound is. bd. 
 
 The Family Prayer-Book : Or, Prayers to be ufed in 
 Families every Morning and Evening. To which are 
 added, fome diftinct Forms for more efpecial and extra- 
 ordinary Occafions. The third Edition. Pr. bound is. 
 
 Sermons on the principal Evidences in favour of the 
 Chriftian Religion, and the chief Objections made to it: 
 Pubilibed for the Ufc of Families and private Chriflians, 
 By John Hodge. Price bound 5 s. 
 
i* 
 
 m 
 
 % 
 
:^m^ 
 
wmtmm^ifmlmiimfmmmmmmm